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tends to continue in a state of conflict, it rather seeks to put an end to a conflict as it arises. Since struggle or conflict is something to be get rid of, it cannot be regarded as the real nature of soul. The main drive of life is towards putting an end to mental tensions (arising from external and internal stimuli) and returning to a state of mental equanimity. That is why Jainism maintains that equanimity is the real nature of self and calls it Dharma. It is also true that in Jainism the basic aim of religious aspirations is to put an end to such mental disequilibriums or tensions as attachment and the sense of mine beget attraction and repulsion and cause mental tension or disturb equanimity of mind. An attached man identifies not-self as self, whereas an unattached and dispassionate person regards self as self and not-self as not-self and thus maintains mental equanimity.
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According to Jainism the attainment of mental equanimity is the ultimate objective of man. It is in this state that consciousness can be free from constant flickerings and attain peace which again is a pre-condition for spiritual happiness which Jainism marks out as the goal of life and is possible alone in the state of equanimity. This comes down to the statement that the dispassionate stage of mind (vitarāgatā) or the equanimity of mind itself is alone the goal of life. This state of consciousness is also known as a state of pure knowership (Sākṣibhāva or draṣṭābhāva) which is the real nature of self and its attainment is the ultimate aim of life.
The Identity of Self with End and Means
In Jainism the aspirant, the end and the means are regarded as identical to self. Each member of the trinity is a manifestation of self. The Adhyatma-tattvāloka (41.7) mentions that self is both-- the binding network of the phenomenal universe (samsara) and salvation 'rom it. It remains in bondage so long as it is conditioned by the Karmas and under the domination of senses and passions, but when t has full control over them, it is emancipated. In his commentary on Samayasara (305) Acārya Amṛtacandrasūri says, "Emancipation Mukti) consists in the exclusion of para-dravya. i.e. Karma and the realisation of one's own real nature. Acarya Hemcandrasūri also maintains in his famous work Yogaśāstra 9415). "The self which is
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