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IDEALISM AND REALISM
177
cupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but of the world. And the world passeth away and the concupiscence thereof. But he that doeth the will of God abideth forever.” 176
Jaina asceticism was not based on other ideals : only instead of reliance on a personal God, the Jainas relied upon their Ideal of Perfection embodied in their Jina for all practical purposes. The futility of mere external form and penance has already been indicated in the words of Kundakundācārya, than whom the Southern Jainas produced no greater teacher:
One may understand the true nature of Tirthankara; one may have interest in and devotion to the scripture; one may have self-control and penance: With all these, if one is not capable of realising his own true self, to him Nirvāṇa is beyond reach.'177
NIRVANA And what is it that leads to this Jaina ideal of life? It is non-attachment to things of this world and freedom from anger and sensuous desire :
तस्मानिवृत्तिकामो रागं सर्वत्र करोतु मा किंचित् ।
pita afatilù HOT FAMi a fa u 178 And “Unlimited perception and knowledge are always associated with Jiva and spotless conduct born of these leads to Mokşa.179
" Jiva is the architect of its own form of existence. It is the doer and onjoyer of its own Karmas.
" Atma which is free from the defect of Karma gets to the highest point of the universe, knows all and perceives all, and obtains the transcedental bliss everlasting.
"Thus Ātma, becoming omniscient and all-perceiving through its own effort obtains the infinite bliss which transcends senseexperience, which is free from any imperfection, which is spiritual and self-determined." 180 176 St. John ii. 15-17. 177 8. B. J. III, Pancastikayasira, gātbā 177. 178 Ibid. 179. 179 8. B. J. III, Pancūstikayasdira, gātbā 161. 180 Ibid., gitbaa 27-29.
JTO-8628-23
