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Jainas, Brahman cannot be the cosmic principle. In view of the metaphysical pluralism of souls advocated by Jainism each soul is potentially Brahman or Paramātman.
Thirdly, the attainment of bliss is the objective to be aimed at, Brahman is the delight of life and mind, the fullness of peace and eternity.24 The Taittiryopanişad compares Brahmanic bliss with other types of physical blisses and after enumerating a number of blisses enjoyed by men, gods etc. concludes that hundred blisses of Prajāpati constitute the bliss of Brahman. Such an Ananda is experienced by the sage who is free from all desires.25 It may be ponted out here that the spiritual bliss is a type of its own and no physical bliss can stand in comparison with it.
Kundakunda recognizes that the highest happiness is beyond any comparison.26 Yogīndu affirms that the attainment of the highest bliss which is experienced in realizing Paramātman is course of meditation is impossible to be had in mundane life. Even Indra in company of crores of nymphs is incapable of having such an infinite bliss of the sage in contemplation.27
In order to emphasize the blissful aspect of life, the Taittiriyopanişad28 proclaims it in terms of the five sheaths of the soul, the last being the Anandamaya-Ātman which includes the other four and transcends them. The first sheath or Ātman is constituted of food essence, the second of virtal air, the third of mind, the fourth of intelligence and the fifth of bliss. Each subsequent sheath includes the preceding ones and the last embraces all the four. In the third chapter of the Taittirīyopanişad Varuņa is said to have been not satisfied with the different answers as food, vital air, mind and intellect, given in succession by Bhrgu on the questions of the nature of ultimate reality. He is convinced only when
Spiritual Awakening (Samyagdarśana) and Other Essays
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