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are still to be exhausted. In this stage, we find omniscient beings like Tirthankaras, Gañadharas and the Sämānya Kevalins. They attain enlightenment, but still live in this world preaching the truth that they have seen.
This stage can be compared to the stage of Jivanmukta. The Vedantasāra describes this stage as that of the enlightened and liberated men who are yet alive. Though they may appear to be active in this world, they are inactive, like the man who assists a magician in a magic show yet they know that all that is shown is illusory.27 Zimmer compares the attitude of the Kevalins in this stage of the function of a lamp lighting the phenomenal expersonality solely for the maintenance of the body, not for the pursuit of any gratification of sense of any goal. 29
The final stage of self-realization is the stage of absolute perfection. All empirical adjuncts, like the bodily functions, are removed. The soul enters the third stage of Sukladhyāna. This state lasts only for the period of time required to pronounce five short syllables. 29 At the end of this period the soul attains perfect and disembodied liberation. It is described as the state of Parabrahma or Niranjana. It is not possible to give, as Radhakrish. nan says, a positive description of the liberated soul.30 It is a state of free. dom from action and desire, a state of utter and absolute quiesence, Zimmer shows that, in this state, the individuality, the marks, the formal personal features are distilled away like drops of rain that descend from the clear sky, tasteless and emasculate. 31
IV. Karma theory has been found by some to be an inadequate explanation for the prevalent inequalities in life. It is suggested that the theory suffers from serious defects.
(1) Karma leads to the damping of the spirit and men suffer the ills of life with helpless equanimity of attitude simply because they get the awareness that it is beyond their power to change the course of their life as it is determined by Karma. Karma leads to fatalism. It does not give any incentive to social service. The general apathy of an Indian towards the natural, social and political evils is mentioned as an example of the impact of Karma on our life. The famous temple of Somabātha was destroyed; and there was no visible resistance because the common man in India was overpowered by the belief that everything that happens is the result of Karma.
But this is more an over-statement of a fact, if not a mis--statement.
27. Vedāntas āra, 219. 28. Zimmer (H.) : Philosophies of India. (Ed. Campbell), p. 446. 29. Dhyānasataka, 82. 30. Radhakrishnan (S.) : Indian Philosophy, Vol. I. p. 233, 31, Zimmer (H.) : Philosophy of India. p. 260.
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