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.
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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
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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
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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.
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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
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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
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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
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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
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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