Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 80

Adhyātmopanişatprakarana
71
correct picture of reality. This approach is called Anekāntavada. 19 The peculiarity of this doctrine is that it treats all the different view-points (nayas) impartially like a father.20 It has no special affection towards any single Naya. Ignorant of this fact, many others criticise it as method of doubt and so on.21 Really speaking, one who is aspirant of liberation must have pot only erudite scholarship of this Jaina sastra but have firm Faith in it.29
The Second Chapter deals with importance of knowledge and consequence of its practical aspect. Mere knowledge of Sastra cannot lead one to the highest goal. The main aim of Sastra is to give clear idea about
reality and to show the path to realise it. But on its own it does not bestow the realization of Arman. Realization is a result of practice of those principles taught by Šāstra.28 It is a matter of personal experiance. This highest goal is achieved by thinking that everything is play of matter like magical figures produced by magician and meditating on qualities of Ärman. The Muni who has eng.ossed in knowledge of Atman, tasted tbe embrosia of knowledge of Arman cannot have attachment towards worldly objects, 24 Arman is self-luminous and realization of Arman is real happiness. To attain this highest happiness is in one's own band. Running after worldly things means invitation to misery. Thus, realization of self-luminous Aiman is a state of supreme bappiness wbich cannot be described in words and cannot be compared witn any mundane pleasure, such as embracing a beloved or apointment of body with sandalwood,
In describing the nature of Atman, Yasovijaya follows the Upan işadıc path. He even quotes Upanışads. Alman is pure consciousness and this characteristic demarcaies Ātman from other objects. Alman is really indescribable, boyond thought and words and independent from all kinds objects. This Ātman is pure Brahman and it cannot be known through even thousands of arguments of Sastra It can be realized by direct, pure experience. This non-dual experience of Brahman cannot be gained either by scriptures, or mind or iute,lect
19. A.P. I-54-60. 20. Yasya sarvatra samatā nayeşu tanayeşviva-A.P.-1-61.
21. A.P.-1-64. 22. AP.-1-70 23. A.P.-11-3-5. 24. A.P.-II-6-7. 25. AP.-11-8-13.