________________
383
Soul
denied by the Buddhists. The liberated souls are, in the language of the Buddhists, faafara i.e. in the state of Nirvana. Scholars have differed regarding the meaning of Nirvana but with respect to omniscience in the liberated, the difference is of no effect. For, if Nirvāņa means extinction like that of the light of an extinguished lamp, then a Jiva is no more alive when it enters the Nirvāņa, so that it is quite meaningless to talk of it then as omniscient. If on the other hand, Nirvāna means a state 'शरणन्, परायणन् or अक्खरण्' which is everlasting ('अनन्तन्' 'अच्युतन् ' 'असंख्यातन्' -or) and which has been described in the sacred books of the Buddhists as blessed and true खेमन्, शिवन्, सच्चन्, केवलन्, पदन्, then a being in Nirvāna may not be devoid of existence. But with respect to a being in such a state also, the question of omniscience does not arise. For, according to the Buddhists, Tanha is the root of all knowledge; owing to Tanhã and the Vāsanā, momentary apprehensions regarding momentary objects arise every moment. This series of momentary apprehensions (Santāna) stops absolutely when Nirvana is attained at the annihilation of Vasanā, so that it is not possible for a Jiva who has attained the Nirvāņā to have omniscience or knowledge of all or any of the objects of the world.
H. THE LIBERATED STATE AND OMNISCIENCE: THE NYAYA AND VAISESIKA VIEWS
ACCORDING TO THE NYAYA-VAISEṢIKA VIEW, APAVARGA OR LIBERATION IS AN UNCONSCIOUS STATE
Just as omniscience is impossible in a being who has entered the state called the Nirvāņa by the Buddhists, it is impossible in a similar way in a soul which has attained absolute liberation, called Apavarga by the Naiyāyika's. According to Gautama, desire, aversion, effort, pleasure, pain and knowledge are the attributes or peculiar characteristics of a soul; some add three other attributes to this list.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
