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कन्सेप्शन ऑफ मोक्ष
Kunda Kunda speaks with sure confidence; "He, who has obstained from unproper and cruel, who is certain about the nature of reality exactly as it is whose soul is peaceful and who maintains perfect asceticism here, will not live long without attaing the fruit (Liberation). External non-repen. tance is attainment of a soul to animate and inanimate objects; Internal non-repentance is attachment to impure thoughts. External non-renunciation is attachment to external objects which he wishes to have in future. Intetnal non-renunication is attachment towards impure thoughts which he wishes to entertain and indulge in future.
It is self-transcendence which is the product of unfolding of the jnana, darsan and caritra. The most effective remedy is the, 'the cultivation of that genuine and pure state of the self after fully realising and discriminating the self and the other than the self) and after giving up (attachment for the other, is known as Right Conduct'. Mere knowledge or mere faith will not lead to salvation. We shall examine the theories of other schools which have their own moksha-marganas; they suffer from the fallacy of absolute predication. Vidynanda, in his usual masterly ana. lysis, has subjected other schools to criticism, Here it is sufficient to remark in the words of the spiritual philosopher Kunda Kunda .....even knowing the quantity, the nature, the duration, and intensity karmic bondage (the
If (it) becomes pure, it frees itself from all (Karmas)',
Siddha represents self-realisation; it is the result of self-absorption and self-devotion. From the real point of view the self-devotion, or selfabsorption is the-realisation of the real truth belief, knowledge and conduct are the essence of the self. The soul's safety lies in itself. The soul must realise its full indenpendence by realising that it accomplishes its aim only when, ard in so far as, It is absorbed in itself. Then alone, matter is important and the non-self stands aloof, incapable of attacking the soul or attaching itself to it; if it fails, it has to wander infinitely suffering the miseries of samsara.
Umaswamin tells us; the liberated soul goes up only upto the top of the universe, because beyond that there is no dharma stikaya, the medium of motion, the Liberated souls are to be known with reference to place, time, condition of existence, sex, whether as a tirthanker or nontirthankar, conduct, by his own intuition or by the precept of another knowledge, stature, interval, number-less or more in number.
Thus Miksha or libration is the coming of the self into its own after shedding all inner impurities. Liberation is not-existence nor lack of conciousness. Samadeva puts it, atmalebham vidurmoksam jivasyentarmala ksayat nabhavo napya caitanyam na caitanyam anarthakam; moksha is defined as the state in which the self acquires its own characteristics. What is the nature of Siddha ? Really speaking Siddha is without a body, and hence incapable of being perceived by the senses.
Akalanka analyses the nature of moksha in his monumental commentary called Rajavartika on the Tattvartha sutra of Umasvami. Accord. ing to him, jnana, darsan are co-extensive with anantavirya, hence the denial of anatavirya in the state or moksha is unthinkable; infinite power and infinite happiness cannot exist without infinite knowledge; the soul after reaching the siddhood cannot fall back.
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