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misery), Brāhmi sthiti 3 (divine state), Brahmanirvāna! (beatitude of God). Parā Gatils (highest goal), Parā sānti 16 (supreme tranquility), Parā Siddhi!? (highest perfection) and the like have been conceived to be the transcendental aim. According to the Kathopanișad, the Brahman or the ParamaPuruşa is the highest goal of the aspirant's journey, which, after being known by the mortal man, releases immortality, transcends the senses, the objects of the senses, the mind, the intellect, the great self and the unmanifest. 18 The same may be expressed by saying that the senses need be merged into mind, mind into the Jñãna-Atman, Jñãna-Atman into Mahat-Ātman and lastly, Mahat-Ātman into Santa-Ātman.19 Thus Santa-Ātman which is equivalent to Parama-Purusa or Brahman or Ātman is the object of all our endeavours. The Santa-Ātman or Brahman is bereft of sound, touch, colour, taste and smell, is eternal, indestructible, infinite, stable and higher than Mahat. 20
According to Jainism also, Paramātman or Brahman.is the highest object to be pursued. The aspirant should enquire into, long for and strive after the eternal light of knowledge which is subversive of ignorance.21 The nature of Paramātman according to the Jainas and the Upanişadic thinkers is similar to a great extent. Paramātman is eternal, without any flaw is devoid of colour, smell, sound, taste and touch, and is without birth, death etc. The Bhāvapāhuda tells us that the supreme self is devoid of taste, colour, smell, touch and sound, it is characterized by consciousness, not assignable by any mark and lastly indefinable as regards form.23 Notwithstanding a very close similarity in the characteristic nature of Paramātman, the difference is also striking and cannot be ignored. The difference is that on account of the metaphysical perspective adopted by the
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Spiritual Awakening (Samyagdarśana) and Other Essays
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