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apprehension of ghatam-known as ghata--cétana--is destroyed, that about pața-or pața-cétanāmis produced and the rétana is retained in a continuous range of corsciousness existing from times immemorial.
The same is the case with jîvas which are staying in this world, or which have already passed to the other world. For, since they are succeptible to upāda, vpapa, and dhranvya, they have a natural access to the next world,
Moreover, if there were absolute negation of para-loka the commandments. of performing agnihotra etc. for one desirous of Salvation, and the prescription of the rewards of righteous deeds such as charity etc. would be of no avail.
(xi) Nirvāņa or Final Emanicipation : Buddhistic theory of Nirvana is this:-A lamp, when extinguished, does never fade into any sort of earth, ether or space, but it only pacifies itself; so also, the Soul, when finally liberatecd ( from body ) does never fade into earth or sky, nor does it pass to any of the directions, but it only attains pacification at the removal of worldly bondages of sukha-duḥkha.
There is another theory also, which asserts that moksa or nirvāṇa is a peculiar positve condition of the soul, at the attainment of Absolute Knowledge and Perception, when all sorts of miseries such as affection, enmity, pride, avarice, infatuation birth, death, old age, and diseases etc. have been removed.
Refuting both the above-stated theories, Sramaņa Bhagavāna Mahavira asserts that mokşa means the entire separation of Karma from the region of soul. Since the mundane world has its production due to Karma, it vanishes with Karma. But jivatva happens to exist from times immemorial, and is not produced by Karma. So, jivatva, naturally, can never vanish with Karma. It is not prorer, therefore, to believe that at the tfme of Nirrāna, jiva vanishes like a lamp.
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