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मुक्त आत्मा ऊपर ही क्यों जाता है?

By आचार्य पूज्यपाद

Vol. 12 · No. 0March - 1991pp. 88Hindi

Summary

The text discusses the reasons why a liberated soul (mukta atma) moves upward after liberation, drawing from the Sarvarthasiddhi commentary by Pujyapada. It presents four primary causes for this upward motion, each illustrated with analogies. First, due to prior momentum (purvaprayogat), like a potter's wheel that continues spinning from initial force even after the potter stops, the soul's past spiritual efforts propel it upward. Second, because of freedom from attachment (sangatvad), like a gourd freed from clay coating that becomes light and rises, the soul, released from karmic bonds, ascends. Third, due to the cutting of bondage (bandhacchedat), like an eranda seed that shoots upward when its pod is cut, the soul, with all karmic bonds severed, moves upward. Fourth, due to its inherent nature of upward motion (tathagatiparinamat), like a flame that naturally rises, the soul's intrinsic quality is to ascend. The text also notes that the absence of the medium of motion (dharmastikaya) beyond the lokakasha (cosmic space) prevents the liberated soul from going further upward beyond the lokanta (end of the universe). Thus, the liberated soul rises to the top of the universe but not beyond, as there is no supporting medium for motion there.

Conclusion

The text explains that the liberated soul moves upward due to four causes: prior momentum like a potter's wheel, freedom from karmic dirt like a cleaned gourd, severance of bondage like a castor seed, and inherent upward nature like a flame. The implication is that liberation is not a passive state but involves natural upward motion until reaching the universe's end. The outcome is that without the medium of motion (dharmastikaya) beyond the cosmic boundary, the soul cannot go further, establishing the finite extent of the universe. This clarifies why liberated souls remain within the cosmic realm, resolving potential contradictions about infinite space and affirming the structured nature of reality in Jain cosmology.

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In this issue

Vol. 12 · No. 0
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