Path of Arhat

Author(s): T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi

Page 86

Ontology of Ātman, the Self
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Darśana ) but the potentiality of every Jiva is not confined to thesc alone, because it extends also to perfect bliss and infinite power."
Thus the state of pure consciousness in which the soul remains totally untouched and unassected by the events of the universe is the state of final liberation called 'Mok a?. Such a soul is known as "Siddha'. He is unaffected by good or bad events because he is all knowing. His knowledge comprehends all possible events and happenings - past, present and future. In our little human experience we find that we are not gravely affected emotionally or otherwise, by any event or circumstance, if we already know that the said event is going to take place. Moreover, we also experience that the events for which we have no attachment or desire, do not affect us. The soul having attained the state of 'Siddhahood', becomes 'all-knowing' and 'desireless' and would, therefore, obviously remain unaffected by good or bad happenings of the universe. Thus, the pure consciousness of a liberated soul must be the consciousness of a 'Knower' ( Jñātā ) and a 'Seer' ( Draştā ).
Avataravāda Ruled out
“Dagdhe bīje yathā'tyantam, pradurbhavati nārkuraḥ. *Karmabīje tathā dagdhe na rohati bhavā ukuraḥ”), meaning “Just as a burnt seed cannot sprout, the soul whose seeds of Karmas are totally burnt, cannot reborn again.”
Such a soul, bereft of desire, would not think of again taking birth on earth to relieve its pains as thought by some Hindu thinkers. The theory of 'Avatāra', that is, the descent of the Divine on earth in human form has no place in Jainism. To the Jaina, their Tirtharkaras ( Path-makers, known otherwise as Prophets ) including Mahavīra, were not Avatā - ras or Divine. They were, indeed, great souls having success
1. दग्धे बीजे यथाऽत्यन्तं प्रादुर्भवति नाङ्कुरः । कर्मबीजे तथा दग्धे न रोहति भवाङ्कुरः ।।
Umasvati, Tattvartha-sütra.