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JAINA VIEW OF SOUL COMPARED WITH ......
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as being of the nature of pseudo-knowledge. This amounts to saying that the Jainas are realistic and empiricists in the broad sense of the term.
As long as jñānin (knower) does not know the self, who represents knowledge, by means of knowledge, he will not, being an ajñānin (ignorant), realize the highest Brahman who is an embodiment of knowledge. By knowing one's self Para-Brahman, the God (Śiva) Paramātmā is visualized and realized whereby the highest realm of liberation is reached.25
The Upanişads inform about two kinds of knowledge: aparāvidyā and parā-vidyā; the former consists in knowledge of Vedas and later in the apprehension of imperishable Brahman. This distinction amounts to difference between the intellectual and intuitional apprehension of reality, and can be favourably compared with the above points of view. Buddhism accepts the distinction of partial truth and absolute truth. Samkarācārya too often appeals to Vyavahāra and Paramārtha points of view. Such a distinction are seen in modern definitions of religions of which William James recognizes two aspects, viz., institutional and personal.24
Vyavahāra point of view is useful and essential so far it leads to the realistic point of view. Vyavahāra by itself is insufficient and can never be sufficient. The Vyavahāra point of view may be perchance a support of the hand for those who are crawling on the primary stages of spiritual life, but it is absolutely of no use to those that are inwardly realizing the object, the embodiment of sentiency, independent of anything else.“
Dr. Ramjee Singh, “Jaina Perspective in Philosophy and Religion", 1993,P-78
Paramātma-prakāśa of Sri Yogindudeva, Ed. by Dr. A. N. Upadhye, 1960,P-13 -4 Paramātma-prakāśa, P-30 - Samayasāra-kalasa on Samayasāra, 12
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