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standpoint, a soul be said to be freed from its state of bondage, even then, omniscience cannot be attributed to the emancipated being. For, a liberated soul is nothing but a soul in itself; in such a soul which is absolutely non-dual consciousness, there can be no internal division (EAT . And because there is nothing outside it which is similar to or dissimilar from it, there cannot be any distinction of it from its similars atthz' or from its dissimilars 'fare '. A liberated soul is not a knower but consciousness itself; there is nothing beside it.--
Traifea (25.77 Owing to the Avidyā or false knowledge, of course, there may be consciousness of outside objects in a soul in bondage,
'यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति ।' But in its state of liberation there is nothing outside or beside it, so that liberated soul has no consciousness of objects other than itself. 77 7FET CATHTHa Tretorn Thai Accordingly from the standpoint of the Advaita Vedānta, omniscience in a liberated being is impossible.
J. THE LIBERATED STATE AND OMNISCIENCE:
THE SĀMKHYA AND YOGA VIEWS The philosophers of the Sāṁkhya and the Yoga schools maintained, as we have seen, that the evolution of the world was due to the conjunction of the Praksti and the Purusa's. The soul may be said to be in a state of bondage, so long as the Praksti remains proximate to it. The soul, however, is absolutely incorruptible; there cannot be any real connection of the Prakrti with it. It is owing to Aviveka or ignorance that the essentially incorruptible Puruşa is looked upon as affected or influenced by the Prakşti.'fair rit fadAll, सांख्यसूत्रम्, तन्त्रार्थसंक्षेपाध्यायः।' When a red flower is held over a glassware, the shade of redness falls upon the latter and makes it appear as red; but the real nature of the glassware is not modified in the least thereby;- in the same manner, the proximateness of
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