Traces of Mysticism in Jainism (Study)
by Sadhvi Madhystha Prabha | 2021 | 103,765 words
This page relates 鈥楳ystical Path in Veda鈥� of the study on the concept of Mysticism in Jainism exploring key concepts such as Jaina metaphysics and Jain ethics. The present research is divided into six chapters, beginning with an introduction to mysticism, examining its characteristics from both Western and Eastern perspectives. Subsequent chapters delve into the mystical aspects of Brahmanic and Shramanic literature, analyzing texts from the Shvetambara and Digambara traditions to unearth traces of Jain mysticism.
Go directly to: Footnotes.
5.1. Mystical Path in Veda
[Full title: Path to Attain the Mystical State (1) Mystical Path in Veda]
The ultimate goal of all the mystics of all beliefs is to attain the state of enlightenment, which is called 鈥�尘辞办峁鈥� in Hinduism. The Hindus鈥� belief commonly that, 鈥�尘辞办峁 is the highest state of religious realization, the atonement with the Supreme Godhead鈥�.[1] All the spiritual endeavour is to attain this state.
At this point, there is common question to all realised mystics that,
鈥淲hat exact state man actually attains after attaining 尘辞办峁 or what exactly is the nature of 尘辞办峁? How does one attain the state of 尘辞办峁?鈥�
In Hinduism it is often said that the nature or status of 尘辞办峁 is such which cannot be expressed in language. It is unique and can only be known by direct experience. However, this much is maintained by almost all the systems of Hindu thought that negatively it is released from all sorts of worldly bonds and positively, it is the attainment of purely spiritual status which is beyond the limitations of space and time. It is the state of perfect peace, tranquillity, equanimity etc. It is the attainment of a free, eternal, immortal, spiritual life. The soul realises its true nature and obtains its inherent perfection. It is the attainment of infinitude.
The Hinduism believes that鈥�
鈥淭his state of 尘辞办峁 can be achieved either by one鈥檚 own efforts or by the intervention of the Supreme Being鈥�.
Religion is a means for personal relationship with some divine or transcendent person to whom we submit and to whom we pray for material advantages or for spiritual or moral enlightenment. In the Vedas the supreme Lord is prayed for such attainment.
According to Vedas there are three eternals, the 峁歡 Veda hymns mentions about trinity as follows:
鈥�顿惫腻 蝉耻辫补谤峁嚹� sayuj膩 sakh膩y膩 sam膩namv峁沰峁m虓 par谋虓 艣arv膩jata. tay膩ranya岣� pippalam sv膩dvattyana艣nannanyo 艣rabhic膩kia艣oti鈥�
There are two birds with beautiful wings, related to each other (of the same age) perching on one and the same tree. The one of the two enjoys the taste of the fruit of the tree, whilst the other watches with care the former one, he himself abstaining from eating.[2]
This verse clears the three eternals as:
1. 笔谤补办谤泰迟颈 and 辫谤补办谤泰迟颈 born products;
2. The lower self and;
3. The supreme self.
All the three shall continue to exist forever, none is born and none would die. Of the three the higher self is perfect and infinite, the observer. The lower self or the lower souls are the one who enjoys the taste of the fruit of tree. He is the tiny little sparks that shine in glory, but to a limited extent. It has the limitation in the capacity to know, capacity to do and capacity to enjoy. The limitations are due to once own sin or vice actions. Due to this the soul does what one ought not to do and then suffer its consequence in the form of sin. This results in incapability to acquire true knowledge, spiritual realization and moral enlightenment.
The Vedic mystics aims to get rid of their sins and to be bestowed with blessings, virtues, moral enlightenment, etc. which brings peaceful living and immortality by the realization of God. The Vedic literature mentions that, all the good things that the people wanted were believed to be secured through the performance of 鈥�测补箩帽补鈥� (sacrifice).
驰补箩帽补 is the most excellent sacred performance. It is regarded as a supreme duty[3]. It is the performance of one鈥檚 duty in the widest sense. It is a process of spiritualization of all the human activities. All the four Veda sam虓h谋虓t膩s are one in respect to the performance. It is through 测补箩帽补 that one attains the highest attainable and it is the 测补箩帽补 that liberates one from the shackles of bondage. They are the path way leading to the knowledge of divine powers and the principal means to worship. The sacrifices or their mysterious powers are called Dharma.[4]
For the Vedic people, the sacrifices were more powerful than the god. The gods could be pleased and displeased; if the sacrifices were duly performed the prayers were bound to be fulfilled. The performance of these sacrifices, perfect in every detail in accordance with the dictates of the sacrificial manuals, results in the desired results. The sacrifices, thus were supposed to possess a mysterious power of capable of regulating and modifying the workings of the universe for the advantage of individuals.
The Yajur Veda hymns[5] emphasizing the importance of 测补箩帽补 蝉迟补迟别蝉鈥�
鈥�V膩gyaj帽ena kalpat膩m, mano yanj帽ena kalpat膩m虓, atm膩 yaj帽ea kalpat膩m虓, Brahma yaj帽ena kalpat膩m虓, joytir yaj帽ena kalpat膩m虓, svaryaj帽ena kalpat膩m虓鈥�.
May the speech be regulated by sacrifices, may the mind, the conscience, the intellect power, the light, the bliss be secured through sacrifices. Thus, the lower souls carry the sacrifices in all its way to praise or worship the God (Supreme Reality) with very denominations that reflects its qualities, to attain its goal liberation.
Sins are greatest handicap in leading a full life. It is the cause of bondage and rebirth. The Veda use four terms for sins: 辫腻辫补, amhas, enas and agha. In Rig Veda the God is invoked with the repeated lines-鈥渕ay we get rid of our agha or sins.鈥�[6]
Further it 蝉迟补迟别蝉鈥�
鈥�sa nah泰 sindhumira n膩vayati pars泰膩 svastaye. apa nah泰 艣o艣ucadagham虓鈥�
God alone would help us in getting across the sin as one on a boat[7]. God alone knows our actions; good and bad, and hence he can lead us on the path of righteousness, we have to struggle constantly with our crooked sins; to that Lord of ours, our most respectful regards and reverences[8]. O Lord! You are alone our atonement[9].
In the Vedic terminology all that is vice, all that leads to pain, all that is ill, is known as durita, and the counterpart of durita is known as bhadra, which is virtue personified and leads to pleasure, prosperity and nobility. God is invoked for the attainment of bhadra, and for dispelling durita.
As it is proclaimed in the following verse:
鈥�痴谋虓艣惫腻苍颈 deva savitardurit膩ni parasuva. Yadbhadram虓 tanna 膩suva鈥�[10]
Which means鈥揙 Lord, the sustainers and creator, send far away all duritas (troubles, vices, calamities) and send us only what is bhadra (virtue and good).
Regarding this bhadra, there is verse in the Rig Veda
鈥�Bhadram kar峁噀bhi岣� 艣峁涐箛uy膩ma deva bhadram虓 pa艣yem膩k虓iabhiryajatr膩h.鈥�[11]
Let us hear, O lord and learned people, with our ears, what is bhadra (good); let us see with our eyes what bhadra is (good).
Truth, non-violence, austerity, brotherhood or universal friendship, security, peace, fearlessness and dedication are necessarily some of the prime values of life of the first category, and therefore there are innumerable prayers in the Vedas through which god is invoked for such blessings.
The Atharva Veda in a verse enumerates certain virtues or ethical modes:
鈥�Satyam虓 b峁沨ad 峁泃补尘ugram虓 d墨k艣h膩 tapo brahma 测补箩帽补岣� p峁泃hivim虓 dharayanti鈥�
There are eight virtues to sustain the world-satya (truth), 产峁沨补迟 (vastness), 峁泃补尘 (right attitude), sugram (formidability), 诲颈办峁Ｄ� (consecration), tapas (austerity), Brahman (aptitude for learning), and 测补箩帽补 (dedication and sacrifice or service)[12] of all these virtues, truth is the highest virtue.
Attainment of truth leads to attainment of all other virtues, and without truth, all virtues become vice. In Vedic literature truth has six synonyms: bal, srat, 艣atra, addha, ittha, 峁泃a.[13]
Aiming to attain or imbibe this virtue, the Yajur Veda hymn states:
鈥淚 will observe the vow; Lord of vows, agni, the Lord adorable, may I have strength therefore, success attend me. Now into truth from untruth do I enter.鈥�[14]
A mystic seer in mystical state attains universal friendship.
Invoking for universal friendship the Yajur Veda hymn mentions:
d峁泃e d峁涒�檋 m膩 mitrasya m膩 cak峁峁Ｄ� sarv膩峁噄 bh奴蹋th膩ni sam墨k峁nt膩m虓 mitrasy膩ham虓 cak峁峁Ｄ� sarv膩峁噄 bh奴蹋th膩ni sam墨k峁鈥︹��.
鈥淥 Lord, the dispeller of nescience, strengthen me. May all beings with the eye of a friend. May I regard all beings with the eye of a friend. With eye of friend do we regard one another.鈥�[15]
Praying for the spiritual wealth, it is stated鈥�
鈥淵ou have possessing infinite spiritual treasure from the beginnings and therefore, bestow upon me that wealth; we adore you at every solemn worship.鈥�[16]
Footnotes and references:
[2]:
Rig Veda, Vol. 3, 1.164.20.
[4]:
Ibid, p. 8.
[5]:
Yajur Veda, Vol. 2, 18.29.
[6]:
Rig Veda, Vol. 2, 1.97.1-8 鈥�apa na岣� 艣o艣ucadagham虓鈥�
[7]:
Ibid, Vol. 2, 1.97.8
[8]:
Ibid, Vol. 1, 1.189.1 鈥�Agne naya supath膩 r膩ye asm膩n v谋虓艣v膩ni deva vayun膩ni vidv膩n Yuyodhyasmajjuhur膩峁嘺mero鈥�.鈥�
[9]:
Yajur Veda, Vol. 1, 8.13.
[10]:
Rig Veda, Vol. 2, 8.25.
[11]:
Ibid, Vol. 2, 1.89.8.
[12]:
Atharva Veda, Vol. 4, 12.1.1.
[13]:
Rig Veda, Vol. 1, p. 52.
[14]:
Ibid, Vol., 1.5.
[15]:
Ibid, Vol. 3, 36.18.