Traces of Mysticism in Jainism (Study)
by Sadhvi Madhystha Prabha | 2021 | 103,765 words
This page relates 鈥楳ysticism in the Works of Acarya Pujyapada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.
3.2. Mysticism in the Works of 膧肠腻谤测补 笔奴箩测补辫腻诲补
[Full title: Traces of Mysticism in Non-Canonical Literature (2) Works of 膧肠腻谤测补 笔奴箩测补辫腻诲补]
膧肠腻谤测补 笔奴箩测补辫腻诲补 (4th / 5th century) was a great philosopher, a spiritual teacher and scholar of high esteem. 厂补尘腻诲丑颈 艢补迟补办补, 莫峁ａ弓辞辫补诲别艣补, Siddha bhakti etc. are his works on spiritualism. This chapter deals with his two works named 厂补尘腻诲丑颈 艢补迟补办补 and 莫峁ａ弓辞辫补诲别艣补.
Both the text signifies a sort of direct appeal to the expression of self-realization. It provides spiritual insight, to indulge contemplative thought and attain the realm 鈥渙f Divinity of inner self.鈥� The subject for talk, discussion, desire and meditation for an aspirant is 鈥楶ure Soul鈥� or 鈥楶erfect soul鈥�. 膧肠腻谤测补 笔奴箩测补辫腻诲补 in both the text expound the pure soul and its nature, and the quality of threefold individual.
1 Mystical Nature of Pure Soul
Expressing the transcendental nature of the soul, 膧肠腻谤测补 笔奴箩测补辫腻诲补 , mentions in 莫峁ａ弓辞辫补诲别艣补 the relation of soul and God. It states that, as gold in the ore is held to become pure gold on the intervention of the real causes of purification, in the same way on the attainment of self-nature the impure soul is also regarded as pure soul[1]. This pure soul which is immortal, of an exceedingly blissful nature and the knower of loka and aloka, can adequately be known by self-contemplation.[2]
Further describing the transcendental nature of soul, the 膧肠腻谤测补 states,
鈥�别办辞别丑补峁� 苍颈谤尘补尘补岣� 艣耻诲诲丑辞 箩帽腻苍墨 测辞驳墨苍诲谤补 驳辞肠补谤补岣�, 产腻丑测腻岣� 蝉补峁儁辞驳补箩腻 产丑腻惫腻 尘补迟迟补岣� 蝉补谤惫别鈥檖颈 蝉补谤惫补迟丑腻鈥�
鈥業t is one (as it is devoid of parts), without delusion (being a pure embodiment of knowledge), the knower of the things (being omniscient), is knowable by master ascetics (who are endowed with extra-sensory perception), all other conditions that arise by the union of the non-self are foreign to its pure nature in every way[3].鈥�
This pure soul is not subject to death, disease, pain, old age, childhood and youth age[4]. It is endowed with true wisdom.[5] This self ever remains the self; it is therefore, the cause of happiness, because of this, great personage, have exerted themselves for the realization of the self.[6]
In 厂补尘腻诲丑颈 艢补迟补办补, 膧肠腻谤测补 笔奴箩测补辫腻诲补 states鈥揝oul is self-cognizant. It is omniscient. The soul neither grasps nor perceives, which is improper to it, nor leaves the attribute of the soul, such as omnipotency, when once the soul is realized.[7] This self in itself is neither 鈥榯hat鈥�, nor 鈥榮he鈥�, nor 鈥榟e鈥�, nor 鈥榦ne鈥�, nor 鈥榯wo鈥�, nor 鈥榤any鈥�[8]. It is realizable beyond the sense, organs and mind and beyond description through words.[9] The pure soul in essence the Supreme soul and the Supreme soul is the same as the soul. Therefore, none lesser than the self is the object to worship, to serve and to realize[10]. The soul in-fact has infinite knowledge (Omniscient) and is also all powerful (Omnipotent). It can be realised on by oneself and it is stationary when the soul unites with the Supreme, i.e., attains that eternal infinity.[11]
Expressing about its ineffability, 膧肠腻谤测补 笔奴箩测补辫腻诲补 states鈥�
鈥淭o think that the self and the nature, the divinity of the soul could be explained and expounded to me in word by others or that I could do or show the same to others is madness indeed for, what I am (as soul) cannot be explained: really the soul is beyond all explanation and expression, inexpressible, unexplainable.[12] It is perfect and indescribable.[13]
2 Mystical Nature of the Embodied 笔补谤补尘腻迟尘腻
膧肠腻谤测补 笔奴箩测补辫腻诲补 having bowed devotedly to the supreme spirit-笔补谤补尘腻迟尘腻, states their qualified nature 补蝉鈥�
鈥�jayanti 测补谤测腻惫补诲补迟辞鈥檖颈 产丑腻谤补迟墨-vibh奴tayast墨rth膩k峁泃o鈥� pyan墨hitu岣�, 艣iv膩ya dh膩tre sugat膩ya鈥�. 苍补尘补岣�鈥�
Bow to that conqueror (Lord Jina), the embodied perfect, one the acme of Goodness that blessed the organizer of the path to the purification and the all-pervading (omni-present). Ever victorious is the glory of his Supreme voice of silence (silent oratical powers) of the glorious elder, who is the founder of the spiritual order (Tirtha), though desire less of being so[14].
Further attributing the Jinesvara Lord 惭补丑腻惫墨谤补, he attributes the embodied 辫补谤补尘腻迟尘腻 补蝉鈥�
鈥淲ho is the boat to take us across the ocean of worldly state, who is revered by kings of the celestial beings, who is himself the pure path to salvation, who is incomparably enlightened, who is the king of conquerors and also the Supreme one鈥�.鈥�[15] is 辫补谤补尘腻迟尘腻.
In Istopadesa, 膧肠腻谤测补 笔奴箩测补辫腻诲补 quotes the mystical nature 补蝉鈥�
鈥�bruvann膩pi hi na br奴te gacchanapi na gacchati sthit墨k峁泃膩tm膩tattvastu pa艣yanapi na pa艣yati鈥�
He who is firmly established himself in the knowledge of the self, such as one does not speak while speaking, does not move while moving and does not see while seeing.[16] In this state being away from worldly intercourse, he experiences the Supreme kind of happiness, the supreme effulgence or joyful illumination.[17] Having achieved perfection he has neither to appropriate nor to renounce. There is neither external nor internal giving or taking.[18]
3 Mystical Nature of Disembodied 笔补谤补尘腻迟尘腻
Describing the nature of the siddha, the text states鈥撯�渁n omniscient 笔补谤补尘腻迟尘腻 is one who has attained the purity of his nature by the destruction of karma by his own effort[19], whose knowledge is overfill and never ending and who did realize his soul and all else as otherwise.[20]
This 笔补谤补尘腻迟补尘补 state is called by different names which describes its various attributes such as鈥�
鈥�苍颈谤尘补濒补岣� 办别惫补濒补岣� siddho vivikta岣� prabhurak峁沘ya岣� parme峁ａ弓h墨 par膩met墨 param膩tmesvaro 箩颈苍补岣�鈥�
The Supreme soul is drossless (faultless), all by Himself, the Pure, the lone (emancipated from body and karmas), the Lord, the Ever full (unchanged), the Transcendent, the highest of the beings, the preacher and the teacher of rules of life, and the Lord of lords, the conqueror of foe passions鈥�[21]
This Supreme divinity is beyond speech and sight[22]. It is the only embodiment of absolute knowledge[23] having no falls from his enlightened and exalted status.[24]
4 Mystic Path
Directing the soul in right direction of self-realization, 膧肠腻谤测补 笔奴箩测补辫腻诲补 proclaims -One should not centre nor engage one鈥檚 mind for any length of time to anything other than the realization of the soul. Thus, get thorough the knowledge about the true nature of the soul is the Supreme.[25]
Emphasizing the importance of knowledge of Divine nature, knowledge for self-realization the text 厂补尘腻诲丑颈 Sataka 辩耻辞迟别蝉鈥�
鈥淥ne who realizes, experiences and meditates on the soul divinity, life principle and those whose knowledge is discriminative between soul and non-soul, takes the self to the Supreme,[26] disunites the soul from the body and get liberation after destroying all karmas.[27].
Targeting the Siddha 笔补谤补尘腻迟尘补 as the object of meditation for self-realization, 膧肠腻谤测补 笔奴箩测补辫腻诲补 mentions鈥揙ne should wholly centre one鈥檚 meditation upon the inexpressible and the unseen Supreme Divinity. Thereby, he automatically attains the Siddha pada, the status of the supreme soul where from he never returns again; he comes to his own self.[28] Just like wick of the lamp, though quite separate from it, when lightened by the lamp, becomes light itself.[29]
He further states鈥�
鈥淏y contemplation of the nature of the soul and attributes of the Supreme, the all-knowing and perfect souls and dwelling upon the self with sustained and persistent concentration, one acquires the habit of thinking 鈥業 am the supreme鈥� i.e.. 鈥業 am the Supreme鈥�. This impression gets so firmly confided that it certainly leads one to the 苍颈谤惫腻峁嘺, the state of Supreme Siddha.[30]
Emphasising the practice of contemplation for self-realization, 膧肠腻谤测补 笔奴箩测补辫腻诲补 in the text 莫峁ａ弓辞辫补诲别艣补 too 辩耻辞迟别蝉鈥�
鈥�sa峁儁amya kara峁嘺gr膩mamek膩gratvena cetasa岣� 膩tm膩nam膩tma-v膩ndhy膩yed膩tmaniv膩tmani 蝉迟丑颈迟补峁�鈥�
This self can be adequately known by self-contemplation[31] by controlling the senses with the concentrated mind, the knower of the self should contemplate the self, seated in his own self, through the self[32]. Moreover, the aspirant who maintains serenity of mind by the efforts of his will when respected or disrespected, who is freed from the attachment of non-self, obtains matchless treasure of 尘辞办峁 whether he lives in a city or in a jungle.[33]
Thus, an aspirant having refrained from attachment to all sensuous objects,[34] knows the self as quite distant from body, have the discriminate knowledge of soul and non-soul[35], concentrating, meditating and contemplating on the Supreme self鈥攊.e., 辫补谤补尘腻迟尘腻,[36] or the pure state of soul[37] realizes the true essential nature of soul Divinity, in oneself and, get the greatest and highest ecstasy in enjoyment of Supreme bliss and attains the status of 笔补谤补尘腻迟尘腻.[38]
Footnotes and references:
[1]:
Spiritual Insight, 莫峁ａ弓辞辫补诲别艣补, 2
[2]:
[3]:
Ibid, 27, 鈥�别办辞别丑补峁� 苍颈谤尘补尘补岣� 艣耻诲诲丑辞 箩帽腻苍墨 测辞驳墨苍诲谤补 驳辞肠补谤补岣モ��鈥�
[4]:
Ibid, 29, 鈥�na me m峁泍tu岣� kuto bh墨l墨rna鈥︹赌�
[5]:
Ibid, 30
[7]:
[8]:
Spiritual Insight, 厂补尘腻诲丑颈 艢补迟补办补, 23 鈥�yen膩tman膩鈥� nubh奴ye鈥� ham膩tmanaiv膩tman膩tmani so鈥檋a峁� na tanna s膩 n膩sau naiko na dvau na v膩 产补丑耻岣�鈥�
[9]:
Ibid, 24
[10]:
Ibid, 31
[11]:
Ibid, 9
[12]:
Ibid, 19 鈥�yatparai峁� prtip膩dyo鈥檋a峁� yatpar膩npratip膩daye鈥�
[13]:
Ibid, 44
[14]:
Ibid, 2
[15]:
Ibid, (mangl膩carana), 鈥�蝉颈诲诲丑补峁� jinendramalamapratimaprabodha峁� 苍颈谤惫腻峁嘺m膩rgamamala峁� vibhudhendravandya峁�鈥�
[16]:
莫峁ａ弓辞辫补诲别艣补,41
[18]:
Ibid , 47
[19]:
莫峁ａ弓辞辫补诲别艣补, 1 鈥�yasya svaya峁� sva产丑腻惫腻ptirabh膩ve k峁泃snakarma峁嘺岣�鈥�
[20]:
Spiritual Insight, 厂补尘腻诲丑颈 艢补迟补办补, 1 鈥�yen膩峁璵膩鈥檅udhtar膩tmaiva paratvenaiva c膩para峁�鈥�
[21]:
Ibid, 6
[22]:
Ibid, 99 鈥�鈥惫腻肠腻驳辞肠补谤补尘-辫补诲补尘鈥�.鈥�
[24]:
Ibid, 79 鈥�鈥�. tayontaravijn膩n膩dabhy膩s膩dacyesto bhavet鈥�鈥�
[25]:
Spiritual Insight, 厂补尘腻诲丑颈 艢补迟补办补, 50
[26]:
Ibid, 94 鈥�vidit膩sesas膩stropi na j膩gradapi mucyate dehatmadrstisjnatatma suptonmattopi mucyate鈥�
[27]:
Ibid, 13
[28]:
Ibid, 13
[29]:
[30]:
Ibid , 28
[31]:
Ibid , 105 鈥�muktva paratra parbuddhimaham dhiyam ca samsaraduhkhajananim jananadvimuktah jyotirmayam sukhamupaih paratmanistha stanmargametadadhigamya samadhitantram鈥�
[32]:
莫峁ａ弓辞辫补诲别艣补, 22
[33]:
Ibid, 51.
[34]:
Spiritual Insight, 厂补尘腻诲丑颈 艢补迟补办补, 30 鈥�sarvendriy膩峁噄 sa峁儁amya stimiten膩ntar膩tman膩鈥�鈥�
[35]:
Ibid, 34 鈥�腻迟尘补诲别丑腻苍迟补谤补箩帽腻苍补箩补苍颈迟腻丑濒腻惫补苍颈谤惫峁泃补岣モ赌�.鈥�
[36]:
Ibid, 99,97
[37]:
Ibid, 39