CHARACTERISTICS
OF THE THREE KINDS OF SELF : (a) BAHIRATMAN : The attitude of the
Carvaka materialist sums up the meaning of the Bahiratman. The
characteristic of the Bahiratman may, in the first place, be accounted
for by affirming that he identifies himself with the logical
consequences that he is constantly obsessed with the fear of
self-annihilation on the annihilation of the body and the like.
Secondly, he remains engaged in the transient pleasures of the senses,
feels elated in getting the coveted things of the unsubstantial world,
and becomes dejected when they depart. Thirdly, he is desirous of
getting beautiful body and physical enjoyment in the life here-after
as a result of his penances, and is tormented even by the thought of
death.
1 Mo. pa.
8; Samadhi. 7, 13, 69; Kartti. 193.
2 Mo Pa.
10; Samadhi. 11, 14; jnana XXXII. 17, 21; PP. - I-83.
3 Jnana.
XXXII. 18. 4 Samadhi. 7, 55. PP. -I-84.
5 Samadhi.
42. 6 Samadhi. 76.
(b) ANTARATMAN: First, he is the spiritually converted self who has
relinquished the eight kinds of pride, and considers his own self as
his legitimate and genuine abode, esteeming the outward physical
dwelling places as unnatural and artificial. Secondly, he renounces
all identification with the animate objects like wife, children etc.,
and with the inanimate objects like wealth, property etc., and
properly weighs them in the balance of his discriminative knowledge.
Thirdly, by virtue of the sprouting of profound wisdom in him, he
develops a unique attitude towards himself and the world around him.
His is the only self that has acquired the right of Moksa, and
consequently he adopts such attitude as is necessary to safe-guard his
spiritual status and interest. He gets endowed with such type of
insight as will enable him to make spiritual invasion resolutely and
then sound the bugle of triumph after defeating the treacherous foes
of attachment and aversion assaulting him in his Bahiratman
state.
THREE
KINDS OF ANTARATMAN :Keeping in view the stages of spiritual
advancement, to be dealt with afterwards, the Karttikeyanupreksa
recognises three kinds of Antaratman : First, he who has attained
spiritual conversion, who is devoted to the Jinendra, who possesses
the attitude of self-censuring, who is disposed to the adoption of
virtues, who is affectionate to the meritorious, but who lacks the
pursuance of moral path; i.e., who leads the life of vowlessness, is
called an initiate in spiritual life, or Jaghanya Antaratman.
Secondly, the householder following partial vows and the Muni with
Pramada, who are loyal to the words of Jina, who possess passions of
very mild type, who are highly determined in the spiritual path, are
regarded as Madhyama Antaratman. Thirdly, the saint who overcomes all
Pramada, and who is steadfast in Dharma and Sukla Dhyana comes under
Utkrsta Anteratman.
(c)
PARMATMAN : The Paramatman is the supreme-self, the consummation of
aspirant�s life, the terminus of his spiritual endeavors. The embodied
Paramatman is Arhat, while the disembodied one is Siddha. The Moksa
Pahuda Proclaims Paramatman to be bereft of collyrium, defects, body
and senses, and to be associated with omniscience, and purity. He is
free from birth, old age and death; he is supreme, pure, and devoid of
eight Karmas; he possesses infinite knowledge, intui
1 Mo. Pa.
5. Kartti. 194. 2 Kartti 194. For eight kinds of
pride � See p. 131. 3 Samadhi 73. 4
Moo. Pa. 17. 5 Ibid. 14, 87.
6 Kartti.
194. 7 Ibid. 197. 8 Ibid. 196. 9
Ibid. 195
10 Kartti.
198. 11 Mo. pa. 5 6; Niyama. 7.
tion,
Bliss and potency; and he is indivisible, indestructible and
inexhaustible. Beside, he is supersensuous and unparalleled, is free
from obstructions, merit, demerit and rebirth, and is eternal, steady
and independent.
MYSTIC WAY
: Thus the Bahiratman which is the perverted self is to be renounced;
the Antaratman is the converted self : i.e., it implies the awakening
of the consciousness of the transcendental self within and of its
outright separation from the body, external world, and psychical
states, both auspicious and inauspicious. Paramatman is the true goal
of the mysic quest. The journey from the Antaratman to the Paramatman
is traversed through the medium of moral and intellectual
preparations, which purge everything obstructing the emergence of
potential divinity. Before this final accomplishment is made, a stage
of vision and fall may intervene. Thus the whole mystic way may be put
as follows : 1) Awakening of the transcendental self, 2) Purgation, 3)
Illumination, 4) Darknight of the soul, and 5) Transcedental life.
According to Underhill, �Taken all together, they constitute the
phases in a single process of growth, involving the movement of
consciousness from lower to higher levels of reality, the steady
remarking of character in accordance with the �independent spiritual
world�.� It is to be remembered that the mystical endeavour is
incapable of dispensing with any of the constitutive elements of
physical life �intellect, will, and feeling. In Jaina terminology,
Right knowledge, Right conduct, which includes will and feeling, and
Right belief, which is to be presupposed before the other two- all
these are indispensable for mystical endeavour.
THE
METAPHYSICIAN AND THE MYATIC : In metaphysical terms we may say that
mysticism is the realisation of self�s capacity for its original
organisation, destruction and continuance. It is the manifestation of
the inherent characteristics and modifications ( Guna and Paryaya) of
the self; i.e., it amounts to the realisation of self�s Svarupa-Satta,
which conception has already been dealt with in the previous chapter
on metaphysics. Mysticism and metaphysics connote difference of
approach to the problem of reality. First, the fundamental aim of the
mystic is to penetrate the Karmic veil and lead a superempirical life,
which consists in the realisation of the whole of the existence by
virtue of the effulgence of omniscience. In this sense, it may be
averred that the metaphysician seeks in the end the same goal as the
mystic, only that he is so constituted
1 Niyama.
176. 2 Ibid. 177. 3 Mysticism, p. 169
4 Puru.
20.
that he
tries to reach it by intellectual speculation. What the mystic
realises and intuits, the metaphysician envisages by intellect. If the
qualification of the mystic is realisation and intuition, the
qualification of the metaphysician is merely intellection. Mysticism
is predominantly practical, while metaphysics is mainly the critical.
Secondly, the mystical attitude towards Vyavahara Naya is purely
negative; it is for the mystic untrue and ultimately unserviceable .
The metaphysician, on the contrary, ascertains the nature of reality
by dint of Pramana and Naya, and expresses it through the technique of
Syadvada after comprehending every aspect of reality by means of
Saptabhaugivada. Thirdly, the mystic gets sublime satisfaction from
immediate contact with the transcendental self and along with it with
the whole of the existence through the medium of infinite, intuitive
knowledge in contradistinction to the metaphysician who gets merely
intellectual satisfaction by mediately comprehending the whole of the
existence. In other words, the mystic has Pratyaksa Anubhava, while
the metaphysician has only paroksa Anubhava. Fourthly, the mystic does
not contradict intellectual Anubhava, while the mere metaphysician may
counteract it . According to the Jaina the intellect is not opposed to
intuition, only the analytical character of intellect is transcended
in intuition. The impotence of intellect to know the reality in its
wholeness and clarity is overcome. The Jaina would not accept that
reality at the intellectual and intentional levels is totally opposed
to each other. We may say in passing that intellect for its
termination and culmination. The intellect is sharpened as the mystic
advances on the mystic path. It can be affirmed without fear of
contradiction that great mystics may also be great metaphysicians. And
for this the evidence is that great mystics like Kundakunda, Pujyapada,
Samantabhadra, Yogindu Amrtacandra, Haribhadra and Hemacandra, have
produced works of stupendous significance.
After dwelling upon the Jaina conception of mysticism and its relation
to metaphysics, and after finding out that the mystical and
metaphysical approaches to reality are poles asunder, we now proceed
to describe the whole of the mystic way under the fourteen stages of
spiritual
1 Gomma.
Ji-9, 10. These Gunasthanas are : 1) Mithatva, 2) Sasadana, 3) Misra,
4) Aviratasmyagdrsti, 5) Desavirta o Viratavirata,
6)pramattavirata, 7) Apramattavirata, 8) Apurvakarana, 9)
Anivttikarana, 10) Suksmasamparaya, 11) Upasantakasaya, 12)
Ksinakasaya, 13) Sayogakevali, and 14) Ayogakevali.
evolution
as propounded by Jaina Acaryas. We shall try to subsume these stages
of spiritual advancement under the following heads, namely, 1)
Dark-period of the self prior to its awakening, 2) Awakening of the
self and fall from awakening, 3) Purgation, 4) Illustration, 5)
Darkperiodpost-illumination, and lastly 6) transcendental life.
1) DARK PERIOD OF THE SELF PRIOR TO ITS AWAKENING OR MITHYATVA
GUNASTHANA :The suffering on account of which the empirical souls
remain in a perpetual state of discontent and disquiet is naturally
consequent upon the beginningless functioning of Mohaniya (deluding)
Karma, which on the physical side engenders a complex state of �Moha�.
This state of � Moha� which pollutes self�s outlook, and consequently
makes its conduct unfruitful for ascending the loftiest heights of
mystical experience is a state of Mithyatva and Kasaya. At the outset,
we shall confine ourselves to the exposition of the nature and
function of Mithyatva, so extending it as to include its various
types, since it constitutes the first stage, technically known as
Mithyatva Gunasthana. The consideration of the nature and function of
passion will form the subject matter of next stages, to be presently
dealt with.
Mithyatva is responsible for turning our perspective to such an
illegitimate direction that in effect there ensures perverted belief
or non- belief in ultimate values. This effect of Mithyatva is so
dominant that the self does not evince its inclination to the real
path, just as the invasion of bile-infected fever does not create
liking for sweet juice. In other words, the perverted selves are
inclined to the unveracious path. Speaking from the metaphysical point
of view, we say that the self which has not imbibed the substantial
outlook, but is devoted to impure modifications is called Parasamaya
or Mithyadrsti.5
1) Dark-period of the self prior to its awakning�Mithyatva Gunasthana
; 2) Awakening of the self�Aviratasamyagdrsti Gunasthana; Fall from
aawakening� (a) Sasadana Gunasthana : (b) Pramattavirata Gunhasthana ;
3) Purgation�(a) Viratavirata Gunasthana : (b) pramattavirata
Gunasthana ; 4) Illumination� (a) Apramattavirata Gunasthana, (b)
Apurvakarana Gunasthana, (c) anivrttikaana Gunasthana, (d)
Suksmasamparaya Gunasthana, (e) Upasantakasaya Gunasthana, (f)
Ksinakasaya Gunasthana : 5) Dark-period post-illumination-Fall to the
first or the fourth Gunasthana ; 6) Transcendental life�(a)
Sayogakevali Gunasthana, (b) Ayogakevali Gunasthana.
2 Sat.
vol. I., p. 163. Gatha 107. 3 Gomma. Ji., 17.
4 Sat.
Vol. I., p. 162, 5 Prava. I. 1, 2.
We have often shown his this Mithyatva is corruptive of knowledge and
conduct as well. In its presence, both knowledge and conduct, however
extensive and suffused with morality they may be, are impotent to
disintegrate the hostile elements of the soul and to lead us to those
superb heights which are called mystical. Consequently, the darkest
period in the history of the self will be the one when the self is
overwhelmed by Mithyatva. It obstructs all our mystical endeavors.
The souls right from the one- sensed to the mindless five- sensed fall
a victim it this venom of Mithyatva, till they are born as five-
sensed souls endowed with mind. It is astounding that, they even in
these rational five- sensed beings, some are such as will never
triumph over this darkest period, and hence they will never win
salvation. They are technically called abhavyas. Thus they will
always be subject to the rounds of birth and death in sundry forms,
falling an easy prey to interminable afflictions.1 The
physical counterpart of perversion is Darsana- Mohaniya- Karma. The
tendency of the perverted self is to engross itself in the
modifications.2 Led astray by the perverted attitude, the
soul identifies itself with bodily colour, physical frame, sex, caste,
creed, family, friends and wealth.3 �Under its influence
one accepts the Adharma (wrong religion) as the Dharma (right
religion), the Amarga (wrong path) as the Marga (right path), the
Ajiva ( non- soul) as the Jiva (soul) he Asadhu (non-saint) as the
Sadhu (saint), the Amukta (unemancipated) as the Mukta (emancipated)
and vice- versa.�4 Beside, if the soul with its vitiated
outlook advances on the moral path, it esteems the observance of vows,
performance of austerities, study of scriptures, as ends in
themselves, and not as aids to the unfoldment of the divine within.
Thus Vyavahara Naya is deemed to be an ideal.5 We may sum
up by saying that the state of perversion is to be dealt with.
TYPES OF MITHYATVA :To dwell
upon the types of Mithyatva, in view of the infinite- fold
characteristics of a thing, there are as many Nayas as there are
characteristics. Words may not be available o express them, but it is
beyond doubt that as many words are available so many are the Nayas;
and if any of the Nayas is exclusively given expression without due
regard to the other aspects, the same number of perverted
1 Samaya. Comm. Amrta., 275. 2
PP. I. 77.
3 Ibid. 80 to
83. 4 Sthananga Sutra X-1-734; (vide
Tatia : Studies in Jaina Philosophy. p. 145. 5 Samaya. 272 to
274
view will be the consequence.1
Hence to announce that Mithyatva is of five types is only partially
correct.2 According to Pujyapada,3 Mithyatva
expresses itself in the following five forms; namely,1) ekanta, 2)
viparita, 3) Samsaya, 4) vainayika and 5) ajnana. One sided emphasis
is Ekanta.4 To believe in things as they are not is styled
Viparita.5 The possession of skeptical attitude towards
the ultimate values of life is Samsaya.6 To have reverence
for both the right and the wrong path is Vainayika.7 And
lastly, the indiscriminatory attitude towards things leading upward
and things leading downward is Ajnana.8 Another way of
classification employed by Pujyapada is to divide Mithyatva into
inborn (naisargika) and acquired from the insurrection of others (paropadesa-
purvaka).9 The former is due to the rise of Mithyatva
Karma by virtue of which non-belief in the Padarthas or Tattvas
occurs.10 The latter is concerned with the acquisition of
belief in non- Tattvas due to the assimilation of perverted views
delivered by others.11 The difference between the two also
lies in the fact that the occurrence of the first type of Mithyatva is
also possible in the lower irrational stages of life, while the second
type can be witnessed only in rational five- sensed human beings. In
other words, the beings with developed reason have the potency to
inhale the outward perverted atmosphere, while the undeveloped ones
continue to live with the inborn non- belief in Tattvas. According to
the Tattvartha Bhasya12 these two types correspond to the
classification of Mithyatva on to anabhigrhita and abhigrhita.
CONVERSION- MORAL, INTELLECTUAL
AND SPIRITUAL : We have pointed out that the plight of the self in
Mithyatva Gunasthana resembles that of a totally eclipsed moon, or a
completely clouded sky. In other words, it is a stage of spiritual
slumber with the peculiarity that the self itself is not cognisant of
its drowsy state. It is indubiously a dark- period, and the self is
ignorant of that baffling darkness. The deep attachment to sensual
life and unholy things, the identification of the self with the body,
with passions, and with externalities, the ignorance of the
superempirical state of life which is beyond the realm of good and
evil, and the subconscious discomposure of mind on account of its
being victim of the seven kinds of fear and the eight kinds of pride-
all these are some of the broad characteristics of the clouded soul.
Even if such an ignorant soul, on
1 Sat. Vol I. p. 162. Gatha
105. 2 Ibid. p. 162. 3 Sarvartha. VIII-1.
4 Ibid. 5 Ibid.
6 Ibid. 7 Ibid.
8 Sarvartha.
VIII-1. 9 Ibid. 10 Ibid.
11 Ibid.
12 t.su.bha. VIII-1
account of the subsidence- cum-destruction
of the knowledge- covering Karman and the occurrence of mild passion,
gets endowed with the capacity of intellectual and moral achievements
respectively, it cannot be believed to have dispelled the darkness
spiritual. In other words, an ignorant man may be an astute
intellectualism, a resolute moralist, but he will lack that mystical
quality by virtue of which he may be designated as a real saint, a
seeks of mystical truth, a persons moving Godward. The above
delineation may embarrass and astonish one, but the characters
portrayed by Jaina Acaryas of Dravya- lingi1 Muni and some
of the Abhavyas, 2 who have attained to the fair height of
intellectual knowledge and moral upliftment, illustrate this sort of
life without spiritual conversion. No doubt, intellectual learning
and moral conversion, scriptural study and rigid adherence to moral
principal may facilitate mystical conversion in certain souls, but
they cannot as a rule bring about the latter. Intellectual
attainments and moral achievements are unequivocally fraught with
social
utility, but are incapable of invariably
bringing forth spiritual beneficence. Thus spiritual conversion is to
be sharply distinguished from moral conversion and intellectual
accomplishments. Outward auspicious conduct and effective scholarship
can never be an index of a mystically turned mind. On the contrary, a
man not strictly pursuing the moral path, and not possessing
sophisticated outlook may own mystical conversion. But on this
account outward moral conduct and sophisticated learning need not be
depreciated, though mystical conversion should not be confounded with
them. For ordinary men like us, moral life alone or moral life
together with learning is a thing fit to be adored wherever it is
witnessed; for the mystic, it is necessary not to confuse moral with
mystical conversion. We cannot do better than quote Prof. Date to
enlighten us on this point: � The moral life is, therefore, doubly
valuable; valuable as a positive asset for the well- being of the
society and valuable as the backbone and pointer of spiritual life.�3
The flower of mysticism does not blossom by the water of mere
morality, but requires spiritual manure along with it. Morality
pervaded with spiritualism can alone lead us to the transcendental
heights of mystical experience. After this brief digression regarding
the conception of difference between the mystical, the moral and the
intellectual conversion, let us now proceed
1 Muni whthout spiritual
conversion. 2 Souls incpable of attaining liberation.
3 Yoga of the Saints., p. 76
to discuss the problem of the
transcendental awakening of the metaphysical difference between the
self and not- self, which constitutes the subject matter of the fourth
stage. We have already dwelt upon the nature of spiritual awakening,
and shall now confine our attention to the process of its origination.
2) ORIGNATION OF SAMYAGDARSANA OR
AWAKENING OF SELF OR AVIRATASAMYAGDRSTI GUNASTHANA: The occurrence of
Samyagdarsana or spiritual conversion is sometimes consequent upon
the instruction of those who have realised the divine within
themselves, or are on the path of God- realisation, while at other
times, the self is reminded of its spiritual heritage automatically
without the help of any outside instruction.1 In both the
cases, spiritual conversion emerges on account of the subsidence or
destruction or subsidence- cum-destruction of Darsana Mohaniya Karma.
Thus notwithstanding the outward difference which is seen in the
taking place of spiritual conversion, the internal transformation in
Karma is identical. It may be pointed out that the external
distinction in the origination of mystical turning is only apparent,
and that the difference exists only in the direct and the indirect
nature of instruction.2 Hence the importance of
instruction is paramount, since the self in whom spiritual conversion
has taken place without apparently any direct instruction must have
received instructions, if not here, in some pervious birth. In other
words, he who has not got any instruction since beginningless past is
incapable of being converted spiritually; and he who has got such an
opportunity in some pervious birth may be so coverted without any
instruction at present. Thus instruction is unavoidable. This fact
may be corroborated by saying that of the five Labdhis, to be
presently dealt with, which are indispensable to the dawn of
Samyagdarsana, Desana Labdhi is one which again points to the
impossibility of Samyagdarsana without instruction. The above
discussion may lead us to another consideration that instruction alone
cannot evoke Samyagdarsana in us. It is only when proper �Time�
comes; i.e., when Ardhapudgalaparavartana Kala for the deliverance of
the self is left, that instruction, either of the present or of the
past, can originate Samyagdarsana in us. Yogindu points out that
insight is attained by the Atman, when, at an opportune time, delusion
is destroyed.3 In the Yogasara he emphasizes that the soul
visits unholy places and commits misdeeds, till he does not recognise
1 Ta.su. I. 3. 2. Foot note of Tattvarthasutrabhasya.
p. 21. 3 PP. I. 85.
soul-God
by the grace of Guru. Kundakunda advises us to meditate upon the self
after knowing it thorough the holy medium of the Guru. Either
prosperity or liberation is obtained by meditating on the Atman after
receiving instruction from the Guru, says Nagakumaramuni. It shall
not be contradictory to aver that "the secret of knowing God, of
realizing Him, is, whether we like it or not, in the hands of
mystics." "It is through them alone as spiritual teachers or Gurus
that we shall have to bring about the spiritual conversion in us."
The announcement of Pujyapada that the self alone is its own Guru, as
it is responsible for its transmigration as well as liberation, is he
estimation of the subject from the transcendental point of view, which
is expressed by the word, paramarthatah. On this account, the
importance of Guru for mystical conversion need not be underrated,
inasmuch as the significance of empirical point of view (vyavadhara
naya) is incontrovertible to lead us to good heights. Before dwelling
upon the conception of five Labdhis, which necessarily precede the
emergence of Samyagdarsana, we shall deal with the conception of the
Sad-Guru as recognised in Jainism.
ARAHANTA AS THE SUPREME GURU: The supreme objects of devotion
enumerated by the Jaina are five, namely, Arahanta, Siddha, Acarya,
Upadhyaya and Sadhu. The same may be expressed by saying that deva,
Sastra and Guru deserve our highest reverence. Again, we come across
a different expression that the four objects, namely, Arahanta, Siddha,
Sadhu and Dharma preached by Arahantas, are most auspicious and
unexcelled in the universe. These different ways of expression are
essentially one; and each is inclusive of rest. To make it clear,
Arahanta and Siddhu are comprised under the category of Deva; Acarya,
Upadhyaya and Sadhu are styled Gurus; and religion preached by the
Arahanta is called Dharma or Sastra. Considered from the perspective
of mystical realisation, Arahanta and Siddha stand at par. But as the
former enjoys embodied liberation, and the latter, disembodied one, it
is alleged that Siddha occupies a higher status. In view of this it
may appear that disrespect is shown to Siddhas, inasmuch as Arahantas
are everywhere bowed first, Siddhas, next. But the conviction of the
Jaina is that it through Arahanta that we have been able to recognise
the Siddha, and it is through his intervention that Apta, Agama and
Padartha have
1 Yogasara.
41. 2. Mo Pa. 63, 64. 3. Tattvanusasana. 196.
4 Yoga of
the Saints. p. 57. 5. Ibid. p. 58. 6. Samadhi. 75.
been made
intelligible. Hence this supreme Guru is entitled to receive our
preferential obeisance. Thus Arahanta is the perfect Guru owing to
the delivering of sermons for general beneficence, and is also called
perfect Deva on account of the complete actualisation of the divinity
potential in Himself. It is through his medium that mystical life has
been possible on earth. Hence he must have our highest gratitude and
reverence.
DOUBLE ROLE OF ARAHANTA: The concept of Arahanta in Jainism plays a
double role; the role of the perfect Deva, and the role of the
perfect Guru. And this is quite consistent with view-point of
spiritual experience, and the consequent upliftment of mankind at
large through preaching. Guruhood refers to the outward manifestation
of intuitive experience, while Devahood signifies simply the inward
spiritual realisation. Thus the concept of Arhat stands for the
consistent identification of Devata and Gurutva, of the inward
experience. In the state of the Siddha, there is no outward
representation of mystical experience, which, on the other hand, is
integrally connected with the life of Arahanta. Because of this
double role, Arahanta is bowed first in preference to the Siddha who
is simply the Deva on account of his being incapable of preaching
Dharama. Prof. A. N. Upadhye rightly remarks: "The magnanimous
saint, the Jaina Tirthankara, who is at the pinnacle of the highest
spiritual experience is the greatest and ideal teacher and has words
are of the highest authority." This does no imply the belittlement of
the Siddha, but simply the glorification of the Arahanta as the
supreme Guru, Gurutva being his additional characteristic. We propose
to discuss later on the nature and characteristic of this supreme Guru
or ideal Saint.
CHARACTERISTIC OF THE ACARYA AS GURU IN THE TECHNICAL SENSE: In
contradistinction to Arahantas, who have become divine beings, Acaryas,
Upadhyayas and Sadhus are those who are on the path of realisation.
They are still the pilgrims on the way to that Sublime, though the
mystical characteristics which are essential to call them Gurus are
present in them. Technically speaking, only Acaryas enjoy the
privilege of initiating persons into mystical life; hence they are
the Gurus. The Acarya adorns his life with those moral and spiritual
characteristics which have been already referred to in the chapter 'Acara
of the Muni'. The outstanding features of his life concise in
initiating the souls who are bent
1 Sat.
Vol. I. p. 53.
on
having mystical life, in guiding them in their moral and Spiritual
conduct, in correcting their errors, and in re-establishing them on
the spiritual path. He is responsible for the governance and
regulation of the order of monks. It is obligatory for the Acarya to
have a thorough knowledge of the Sastras and of contemporary
religion. Besides, he should be unshakable like the Meru mountain,
enduring like the earth, destitute of seven kinds of fear and pure
like the ocean which has purged the filth out of itself. The
Bhagavati Aradhana very beautifully portrays the characteristics of
the Acarya and proclaims them to be eight in number namely. 1)
caravan, i.e., one who observes five types of Acara and persuades
one's disciples to pursue them, 2) adharavan, i.e., one who has
profound learning and discipline in order to be the back-done for the
advancement of the disciple; 3) vyavadharavan, i.e., one who is
expert in the theory and technique of spiritual punishment, 4)
prakarata or prakurvi, i.e., one who helps the disciple physically in
his physical troubles without being frustrated in spite of undertaking
great paints, 5) ayopayadarsaka, i.e., one who impresses upon the mind
of one's disciple the value of discovering his defects when he hides
them on account of fear, shame, and pride, 6) Avapidaka, i.e., one
who exhorts penetratingly, but politely in seclusion, when the
disciple owing to vanity, fear, reluctance to be punished etc. hides
his faults. Here the treatment of the Guru (Acarya) maybe compared to
the mother who feeds the child even it it weeps; i.e., the Guru
obliges the disciple to unveil his defects for his benefit. 7)
Aparisravi, i.e., one who does not communicate the defects for one's
disciple to anybody, just as the hot iron ball does not let the water
go out after once soaking it; 8) Niryapaka, i.e., one who guards the
ship of one's disciple form being sunk in the ocean of Samsara at the
time when the storm of disease, cold, thirst, hunger etc., is at its
highest to ruin the ship. 15
1. Sat
Vol. I. p. 49. 2. Ibid. 3. Ibid.
4 Ibid. ;
We have already dealth with these fers above.
5 1)
janacara (Pursuance of five types of scriptural study). 2) Darsanacara
(Belief in Tattvas); 3) Caritracara ( Avoidance of five types of Sins,
namely, Himsa, stealing etc.); 4) Tapacara (Performace of external &
internal austerities); 5) Viryacara (Performance of austerities
without concealing one's own strength) (Bhaga Ara. Comm. Vija. and
Mulara-419).
6 Bhaga.
ara. 419. 7 Ibid. 428, 441 to 443.
8 Ibid.
448. 9 Ibid.. 45 to 457. 10 Ibid. 461,
462.
11 Ibid.
474, 475. 12 Ibid. 479.
13 Ibid.
480. 14 Ibid.
486. 15 Ibid. 503, 504.
CHARACTERISTICS OF THE UPADHYAYA AND THE SADHU: The Upadhyaya
possesses all the characteristics of the Acarya except those of
initiation and correction of faults. The distinguishing
characteristic of the Upadhyaya consists in discoursing on spiritual
matters after he has dived deep into them. He can only discourse, but
cannot command like the Acarya. The saint who observes moral and
spiritual rules of conduct prescribed for them, but does not perform
any special function like the Acarya and the Upadhyaya, is designated
as Sadhu. Thus, it is evident that the life of the Acarya embodies in
itself the life of the Upadhyaya and the Sadhu, since the latter two
own their saintliness to the Acarya. In view of this, it will not be
wrong to affirm that the Acaryas are net to Arahantas in doing the
work of sustenance and perpetuation of spiritual life.
SPIRITUAL CONVERSION OR AWAKENING OF SELF PRESUPPOSES FIVE LABDHIS:
Let us now revert to deal with the nature of the five Labdhis, which
are presupposed before spiritual conversion (Samyagdarsana) occurs.
They are: 1) Ksayopasama Labdhi implies the destruction-cum-subsidence
of the Karmic matter to a certain extent. By virtue of this
achievement, the self acquires such potency as will enable it to
understand the nature of Tattva and Atattava, and to discriminate
between the pursuable path and the non-pursuable one. Technically,
this amounts to the accomplishment of the ten Pranas already referred
to. 2) As a result of this achievement, the occurrence of auspicious
psychical states is Visuddhi Labdhi. 3) Desana Labdhi signifies
either the obtainment of instruction from the Sadguru, or the
development of efficacy to treasure up instruction in the form of
disposition to be revived in some other birth where it may not be
available. 4) With the above three Labdhis comes in the in cessant
purification of the psychical states, and the competence to reduce the
duration of all the types of Karman except the Ayus Karman. The
acquisition of this sort of efficiency is called Prayoga Labdhi. Now
even with these four Labdhis the self may not acquire spiritual
conversion. This again points to the possibility of moral conversion
without one's being spiritually converted. According to the Jaina
dogma these four Labdhis are acquired by the self number of times with
no spiritual good.
1 Sat.
Vol. I. p. 50. 2 sat. Vol. I. p.
50. 3. Labdhi. 3.
4 Ibid.
3. 5. Ibid. 5. 6 Labdhi. Comm. Candrika. 6.
7 Labdhi.
7. 8 Ibid. 7.
5) When
there is Ardhapudgalaparvartana Kala for the deliverance of the self,
it prepares itself for the fifth Labdhi, namely, Karana Labdhi, which
guarantees for it spiritual conversion. According to the Gommatasara
(Jivakanda), Samyagdarsana is acquired by that self which is in any
one of the four conditions of existence, is destined to liberation, is
possessing mind, is fully developed, is awake, and is having purity,
determinate knowledge and auspicious Lesya. Karana Labdhi admits of
three-fold classification: a) adhahpravrttakarana b) apurvakarana and
c) anivrttikarana. Each of these lasts for an Antarmuhurta (less than
forty-eight minutes). In the process of Adhahpravrttakarana the soul
reduces the duration and intensity of Karmas to a considerable
extent. b) In Apurvakarana, on the other hand, the soul passes at
every instant through such new states as it never experienced before,
and reduces the duration and intensity of Karmas still further. C)
"The third process of Anivrttikarana leads the soul to the verge of
the dawn of the first enlightenment that comes like a flash on
account of the absolute subsidence of the Karmic matter of the
vision-deluding (Darsana-mohaniya) Karma." Just after the termination
of the period of the this Karana the soul experiences extreme delight
on the sudden dawn of enlightenment." This spiritual conversion is
called Upasama-samyakta, because it is due to the subsidence of
Darsana Mohaniya (vision-deluding) Karma that deluded the self, and it
is as pure as the pure water in which the filth has settled by the
use of Nirmali etc.
TYPES OF SAMYAKTVA (SPIRITUAL CONVERSION) AND POSSIBILITY OF FALL TO
LOWER STAGES, NAMELY, (A) SASADANA GUNASTHANA AND (B) MISRA
GUNAHSTHANA: This conversion which is known as Pratha
1 Gomma.
Ji. 651. 2 Labdhi. 33 3 Ibid. 34.
4 Labdhi.
36, 51. 5 Studies in Jaina Philosophy, p. 272.
6 Labdhi.
2. 7 Studies in Jaina Philosophy, p. 273
8 it may
be noted here that arsana-mohaniya Karma and Anantanubandhi passions
are intertwined with each other.
mopasama
Samyaktva lasts for the duration of only one anatarmuhurta. But by
virtue of the purity of stated owing to this enlightenment, the
homogeneous mass of the vision-deluding Karma is divided into three
qualitatively different fragments of Mithyatva (impure), Samyakprakrti
(pure) and Samyak-Mithyatva (semi-pure). Thus the self, in the fourth
Gunansthana, subsides four Anantanubandhi passions and three pieces of
vision-deluding Karma. After completing the period of this sort of
conversion, namely, one Anatarmuhurta, the self either falls to the
lower stages or remains in the same stage with the emergence of
certain subtle defects ordinarily icongisable. In a similar vein,
Puyapada opines that the self, in spite of being conscious of the
transcendental self and endowed with the discriminatory frame of mind,
returns to the state of perversion on account of the persistence of
the previous perverted dispositions. When the impure piece comes, up
the self descends again to the first Gunasthana where again darkness
overwhelms him; if the semi-pure piece, the self falls to the third
Gunashana, namely, 'Misra Gunasthana' for one Antarmuhurta; and then
it either retrogrades to the first stage or rises up to the fourth
stage of Avirata Samyagdrsti. If there is the rise of Anantanubandhi
passion the soul sinks to the second stage known as Sasadana
Gunasthana'. This is the intemediatory stage of the self which has
fallen from the peak of the mountain of Samyagdarsana, but has not
arrived at, though sure to fall to, the stage known as Mithyatva
Gunasthana, i.e., the first stage of total darkness. Lastly, when the
pure peace rises up, it continues to be in the fourth stage, but has
lost the purity of Upasama Samyaktva. Still it is powerful enough to
lead the soul to higher stages of spiritual advancement. This is
called Ksayopasamika Samyaktva or Vedaka Samyakta. This conversion
may last for one Antarmuhurta to the minimum and sixty-six Sagaras to
the maximum. Thus it also possesses the germs of dissension. Now
when this self with Vedaka Samyaktava comes in contact with the Kevali
or Sruta Kevali, it attains such purity of psychical states that the
vision
1 Labdhi.
2.
2 Upasama
Samyaktva is of two types, namely, 1) Prathamopasama 2) Dvitiyopasama.
We shall deal with the second type later on. (Bhavana-viveka,
94.) 3 Bhavanaviveka, 100. 4. Gomma. Ka.
26.
5
Bhavanaviveka, 93, Labdhi. 102. 6 Samadhi. 45.
7 Labdhi.
108. 8 Ibid. 107. 9 Gomma. Ji. 20.
10 Labdhi.
105. 11 Kartti. 309. Gomma. Ji. 25, 648.
12
Bhavanaviveka, 109. 13 Kartti. 308. Gomma. Ji. 647.
deluding
Karma in its entirely is wiped out: now the self has thrown over all
the chances of its fall to the lower stages. This is called Ksayika
Samyaktva. It differs from Upasama Samyaktva not in point of purity
but of steadfastness. The former is permanent, while the latter is
temporary. Thus in the fourth gunasthana the spiritual conversion is
consequent upon the absolute subsidence of the vison-deluding Karma (Upasama
Samyaktva) or it is due to the rise of pure peace (Ksayopasamika
Samyaktva). Lastly, in results on account of the total annihilation
of the Vision-deluding Karma (Ksayika Samyaktva).
REQUISITES OF MYSTIC'S JOURNEY AFTER SPIRITUAL CONVERSION: With the
dispelling of the dense and intense darkness caused by the
vision-deluding Karma, a part of the mystic's journey has been
traversed. The self is now transformed into an Antaratman; it has
become, on probation, a denizen of the new world. Pujyapada remarks
that the self which was under the spell of deep sleep on account of
the absence of spiritual consciousness has now become an awakened self
owing to the fact of having developed the taste for the spirit. The
illusion of body as the self like the illusion of trunk as the man and
its consequent evil effects have now come to an end. The external
sources which yielded gratification to the dormant self have now
succumbed, and instead the internal source of satisfaction has grown.
There has come about a total transplantation of interest. The inner
significance has displaced the outer one. There is, however, yet a
long and tiresome journey to be traversed by the self in order to
transmute itself into Paramatman, "and to secure a permanent and
respectable position among members of the new life." The
conduct-deluding Karma still persists on account of which the aspirant
finds himself incapable of supersensual adventure. Now the passionate
and ardent longing of the awakened self is to purge all that stands
between it and the transcendental self. In other words, its mystical
adventure will now consist in eliminating the horrible contrast
between the transcendental belief and the transcendental living,
between the first enlightenment and the final one. The rest of the
mystic's journey will be trodden by the help of the lamp of right
knowledge and right will; and all the obstacles that baulk the
pursuance of the moral and the spiritual path will be removed. The
great Acarya Amrtancandra says that those who
1 Gomma.
Ji. 645. Kartti. 308. 2 Gokmma Ji. 646.
3 Ibid.
645. 4 Labdhi. 164. 5 Yoga of the Saionts, p. 60.
6 Samadhi.
24. 7 Ibid. 21, 22 8 Ibid. 60.
9 Yoga of
he Saints, p. 60.
have
dispelled spiritual perversion, and who have comprehended the 'Path',
and who are always in possession of sturdy will are capable of
pursuing the practical path. Again, conduct followed by intellectual
ignorance cannot be pronounced to be right. Consequently, the
practice of conduct is advisable only after the intellectual
comprehension of the 'Path.' This should not be understood to manthat
intellectual clarification and moral uprightness, though the
oretiallly separable are also practically so. In practical life, the
two influence each other, and the one is incapable of being separated
from the other. In the Jaina scriptures, we encounter the expression
that right belief and right knowledge are related to each other as the
cause and the effect, or as a lighted lamp and its light. But this
signifies only that spiritual conversion possesses the potency of
effecting intellectual turning of the mind in the right direction.
This should not imply that no further intellectual study and exertion
is necessary. But there should be a separate endeavour for the
acquisition of knowledge, in spite of the simultaneous emergence of
Samyagdarsana and Samyagjnana, since they differ in characterisation
the characteristic of one being belief and of the other, knowledge.
Hence even after the aspirant has been converted spiritually,
intellectual Upasana and moral Aradhana are incapable of being
dispensed with.
3) PURGATION OR (A) VIRATAVIRATA GUNASTHANA (B) PRAMATTAVIRATA
GUNASTHANA: The aspirant who, in the fourth stage of journey known as
'Avirata Samyagdrsti Gunasthana', has been considered, owing to the
rise of 'Apratyakhyanavarana' passion, as reluctantly engaged in
committing Himsa to its full swing, and as totally occupied with the
gratification of animal pleasures, now in the fifth stage of
advancement resorts to the observance of self-denial. Not being
competent to make himself free from all cices, he gets over a part of
his moral restlessness by taking recourse to the adoption of the
partial vows along with the Sila Vratas the nature of which has
already been explained in the chapter, 'Acara of the Householder'.
This state of the self's journey has been designated as Viratavirata
or Desavirata Gunasthana, since here the aspirant avoids the Himsa of
mobile beings having two to five senses, but on account of the rise of
Pratyakhyanavarana passion he has to commit the Himsa of one-sensed
souls. In his Atmanusasana Gunabhadra
expresses the inadequacy of the householder for
spiritual advancement. According to him the actions of the
householder are like an intoxicated man, or like an elephant's bath or
like the twisting of a rope by a blind man, since even the sagacious
persons in the household-stage sometimes perform meritorious acts,
sometimes perpetrate villainous actions, and sometimes perform
activities of mixed character. Hence, the latter two types of actions
tend to obstruct the purgative way pursued by the mystic. Thus the
renouncement of the householder's type of living is necessary for
higher advancement of the mystic. We have already pointed out that
the householder gradually triumphs over the subtle vices to convert
the householder gradually triumphs over the subtle vices to convert
himself into a saint, thereby relinquishing his vicious tendencies and
acquiring self-restraint. Though Pramada still exists in the life of
the saint, yet it is incapable of abrogating self-restraint; it simply
engenders some kind of pollution in the life of the saint. Hence this
stage has been called ' Pramatavirata Gunasthana', since here Pramada
exists with self-restraint. In other words, in this stage the self
associated with self-restraint breeds impurity-producing Pramada owing
to the rise of Samjvalana type of passions and nine sub-passions. The
self, notwithstanding the observance of the discipline prescribed for
the monk, lapses into the conscious and subconscious kinds of Pramada.
Nevertheless this stage may be regarded as the terminus of the
purgative way. In the words of Underhill, "the exalted consciousness
of Divine perfection which the self acquired in its 'mystical
awakening' was balanced by a depressed and bitter consciousness of its
own inherent imperfection and the clash of these two perfection's
spurred it to that laborious effort of accommodation which constitutes
the 'Purgative way'.6