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Paramātmans which are the consummatory stages of spiritual evolution of the individuals existent in their own right. Soul and God, according to Jainism, are identical, inasmuch as they are the two stages of the same entity. Thus every soul is potentially divine, and the manifestation of divinity is called Paramātmanhood. If this connotation implicit in the Jaina view of Paramatman is not conceded, that would constitute a virtual abandonment of the ontological pluralism of selves which it champions. Though Brahman of the Upanisads and Brahman of the Jainas exhibit many resemblances, yet they differ enormously.
NISCAYA NAYA AS THE HIGHEST GOOD: Thirdly, we encounter a different mode of expressing the highest good. The Jainas in order to expound this speak in the language of Nayas. Kundakunda, the outstanding ethico-religious philosopher of the first century A.D., is conspicuous for using Niścaya Naya (Transcendental view) and Vyavahāra Naya (Empirical view) as the language of spiritualism to make out the highest good. The Niścaya Naya which grasps the soul in its undefiled state of existence may very well serve as the highest good to be achieved in contradistinction to the Vyavahara Naya which describes the self as bound, impure, and the like. No doubt, we are in the corrupt form of existence from beginningless past, but the Niścaya Naya reminds us of our spiritual magnificence and glory. It prompts the sullied self to behold its spiritual heritage. It does not assert that the soul is at present perfect but simply affirms that the self ought to attain the height illumined by it. It has the force of 'ought' and not of 'is', but this force is valid for empirical selves.
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Spiritual Awakening (Samyagdarśana) and Other Essays
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