Traces of Mysticism in Jainism (Study)
by Sadhvi Madhystha Prabha | 2021 | 103,765 words
This page relates 鈥楾hree States of Soul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.
Three States of Soul
Spiritual life is life of pure consciousness. It constitutes the spiritual evolution from 膧迟尘腻 to 笔补谤补尘腻迟尘腻, the journey of the mystic aspirant from normal personality to divine personality i.e., bondage to liberation, by realisation of pure consciousness.
In this spiritual world the soul that strives for spiritual realisation is classified into different stages based on the conduct conducive to spiritual goal. The Jaina 膧肠腻谤测补蝉 such as Kundakunda, Yogindudeva, 笔奴箩测补辫腻诲补, 艢耻产丑补肠补苍诲谤补 etc., from the point of spiritual awareness have noted that every soul is possessed of three states.
These three states are infact, three stages of the progress of soul. They are:
- 叠补丑颈谤腻迟尘腻鈥揈xtrovert soul;
- 础苍迟补谤腻迟尘腻鈥揑ntrovert soul;
- 笔补谤补尘腻迟尘腻鈥揝uper soul;[1]
According to Jainism, 笔补谤补尘腻迟尘腻 i.e. divinity is the natural attribute of the soul. This realisation of 笔补谤补尘腻迟尘腻 is the highest good, the true goal of a mystic quest. Only after one passes through the stage of 补苍迟补谤腻迟尘腻 and renouncing the state of 产补丑颈谤腻迟尘补 that one becomes 笔补谤补尘腻迟尘腻.[2]
Thus, 笔补谤补尘腻迟尘腻 is 耻辫腻诲别测补 (adaptable); 补苍迟补谤腻迟尘腻 is the means while 产补丑颈谤腻迟尘补 is heya, (worth abandoning). Taken all together they constitute the phase, in a single process of growth, involving the movement of consciousness from lower to higher levels of reality, the steady remaking of character in accordance with the independent spiritual world.
1 叠补丑颈谤腻迟尘腻 and its Characterstics
叠补丑颈谤腻迟尘腻 is the state of the soul which represents the materialistic view of the self, as it is identified with the gross-physical body and other material objects of enjoyment.[3] Every soul before starting its spiritual journey is said to be in this state, and from here the soul raise up to 辫补谤补尘腻迟尘腻 state.
Stating about the 产补丑颈谤腻迟尘腻 膧肠腻谤测补 笔奴箩测补辫腻诲补 quotes,
鈥�Bahir膩tmendriyadv膩rair膩t ma箩帽腻苍补par膩峁卪ukha岣� sfurita艣c腻迟尘补苍o deham腻迟尘补tven膩dhyavasyati鈥�
鈥淭he extrovert soul, the deluded one turns his face away from the real knowledge of the self and its nature, being engrossed in satisfying his passions by means of senses. It identifies wrongly his visible body as his soul鈥�.[4]
鈥淗e behaves like an intoxicated person, indulging in wicked evil deeds, believing that worldly happiness is the sole objective of life and everything else is myth.鈥�[5]
This results in bondage and the worldly transmigration,[6] the root of all miseries in this world.[7]
In Jaina 膧驳补尘补蝉, person with such an attitude is designated as 鈥�尘颈迟丑测腻迟惫颈鈥�, 鈥榓 person endowed with 鈥�尘颈迟丑测腻诲峁涐梗峁璱 i.e., wrong world view鈥�. In this state it is believed that
He accepts鈥�
Adharma (wrong religion) as the Dharma (right religion);
碍耻尘腻谤驳补 (wrong path) as the 惭腻谤驳补 (right path);
础箩墨惫补 (non-soul) as the 闯墨惫补 (soul);
础蝉腻诲丑耻 (non-saint) as the 厂腻诲丑耻 (saint);
Amukta (unemancipated) as the Mukta (emancipated).
And vice-versa due to this perverted attitude that his knowledge and conduct are of perverted type. There remains a perpetual state of spiritual ignorance owing to the mohan墨ya karma because of which he does not inclines to the spiritual path. This state is recognised as the darkest period in the history of his self as it obstructs all the mystical endeavours. The first three 驳耻峁嘺蝉迟丑腻苍补蝉 are respectively higher, medium and lower level of 产补丑颈谤腻迟尘腻.
膧肠腻谤测补 Mah膩praj帽a states鈥撯�渁 产补丑颈谤腻迟尘腻 person moves outside the soul. He remains inclined towards worldly pleasures. As soon as he turns into 补苍迟补谤腻迟尘腻 his parameters to evaluate any incident get changed鈥�.[8]
2 础苍迟补谤腻迟尘腻 and its Characterstics
础苍迟补谤腻迟尘腻 is the state in which soul transcends the physical barrier, knows the 腻迟尘补苍 as separate and distinct from the body as 箩帽腻苍补-swarupa that is well established in tranquillity[9] to realize the 笔补谤补尘腻迟尘腻. Once the soul becomes 补苍迟补谤腻迟尘腻, there is no more illusion, all his ignorance and misconception comes to an end, as the truth is revealed[10]. The 补苍迟补谤腻迟尘腻 endowed with 蝉补尘测补驳诲峁涐梗峁璱 begins spiritual journey and continues till the attainment of omniscience. It is the state of dawn and continuance of moral and spiritual consciousness.
Striving for immortality, the 补苍补谤腻迟尘腻 engages himself in the spiritual practices to destroy the karmas and experiences the pure soul (by attaining the inner purity). The soul knows the cause of bondage, fruits of bondage, and means of liberation and urge to attain liberation. He abandons all the sinful activities and practices self-restraint and renunciation. He develops deep insight in the study of scriptures and engages oneself in such activities and thoughts as will help him to pacify his soul. He firmly believes that one鈥檚 inner soul itself is 笔补谤补尘腻迟尘腻.[11]. He engages himself in internal and external austerities, detached from worldly affairs, frees the self from internal and external attachment. In this stage he does not see the things and incidents from the perspective of worldly pleasures rather spiritual well being becomes important for him. The 补苍迟补谤腻迟尘腻 keeping himself on the path of liberation entertains devotion leading to liberation.
Stating the features of 补苍迟补谤腻迟尘腻, 狈颈测补尘蝉腻谤补 辩耻辞迟别蝉鈥揟丑别 补苍迟补谤腻迟尘腻 is detached from all injurious actions, observes threefold control (of body, mind and speech) and restrains his senses, (is said to have) steadfast equanimity according to the preaching of the Omniscient.[12]
3 笔补谤补尘腻迟尘腻
The 补苍迟补谤腻迟尘腻 through all his spiritual exertion ultimately attains the summum bonum of spiritual goal, that is, the state of 鈥�笔补谤补尘腻迟尘腻hood鈥�. This is the highest state of the self which is 箩帽腻苍补maya and pure consciousness[13]. It is the consummation of aspirant life into Divinity. This is the state of mystical experiences where the soul obtains omniscience and shines like the effulgence of the sun and experiences unalloyed bliss for which there is no parallel. In this state the soul renounces all kinds of aversion and attachment, possesses pure and perfect nature of soul, which has no referent[14].
There is a question when does 腻迟尘补 becomes 笔补谤补尘腻迟尘腻? Answering to it 膧肠腻谤测补 says:
鈥�Yechsiye ma峁嘺geha na峁弓he nissesakaranav膩v膩re vipphuriye sasah膩ve 补辫辫腻 paramappo havedi鈥�
鈥淲丑别苍 the house of mind will be ruined (thought will be stopped), sensory efforts will come to an end, the real nature of soul will be manifested then soul becomes 笔补谤补尘腻迟尘腻.鈥�[15]
膧肠腻谤测补 Ya艣ovijayji characterize 笔补谤补尘腻迟尘腻hood as鈥揳ttainment of keval箩帽腻苍补, cesstation of yoga, complete annihilation of karmas and aboding siddhi.[16] It is this state all the conflicts disappear and the soul shine in its natural qualities and attains complete harmony.[17] In this state soul is denominated as 痴墨迟补谤腻驳补, 鈥�Jina鈥�, 鈥�Arhat鈥�, 鈥�碍别惫补濒墨鈥�, 鈥�Siddha鈥�. He becomes the embodiment of spiritual virtues. Thus, 笔补谤补尘腻迟尘腻hood is at once the realisation of the metaphysical, ethical and religious ideal of the self. The entire spiritual endeavour comes to an end and it is the end of all pains and pleasures of life[18].
This state of 笔补谤补尘腻迟尘腻 is categorised into two types, they are:
- 笔补谤补尘腻迟尘腻 in embodied state鈥�Arhat;
- 笔补谤补尘腻迟尘腻 in disembodied state鈥�Siddha
They are also called as Sakal 笔补谤补尘腻迟尘腻 and Nikala 笔补谤补尘腻迟尘腻 respectively.[19]
3.1 笔补谤补尘腻迟尘腻 in the Embodied State
When the 补苍迟补谤腻迟尘腻 experiences his pure and perfect consciousness, in this very life or body, then it is called as 笔补谤补尘腻迟尘腻 in embodied state. This state is attained by eradicating all traces of vikalpas (disturbances of mind) by entering into the 尘辞办峁 尘腻谤驳补 and by annihilating four 驳丑腻迟颈 karmas.[20] In this state the soul is completely engrossed in pure meditation known as 辫补谤补尘补蝉补尘腻诲丑颈,[21] where he enjoys its pure innate nature of infinite knowledge, infinite intuition, infinite bliss and infinite power[22] which is unique, supersensous and interminable. He is designated by many names such as Hari, Hara, Brahman, Buddha, Arhat, 碍别惫补濒墨, Jina, Paramamuni and 笔补谤补尘腻迟尘腻 辫谤补办腻艣补.[23] The Embodied 笔补谤补尘腻迟尘腻s is of two kinds, viz., 厂腻尘腻苍测补 办别惫补濒墨 and 罢墨谤迟丑补峁卥补谤补 办别惫补濒墨. While, the 蝉腻尘腻苍测补 办别惫补濒墨s are those Jinas who are mainly concerned with their own salvation, the 罢墨谤迟丑补峁卥补谤补 办别惫补濒墨 are the Jinas who after the attainment of kevala箩帽腻苍补 i.e., the infinite knowledge are not only concerned withtheir own salvation but are also concerned with showing the path of liberation to all. These 罢墨谤迟丑补峁卥补谤补 办别惫补濒墨s are generally known as 鈥�罢墨谤迟丑补峁卥补谤补鈥�, because they are builders of the ford which leads human beings across the great ocean of existence.
笔补谤补尘腻迟尘腻 is free from all the limitations, weaknesses, faults, blemishes, bondages. Though he dwells in the body there is neither mutual identity nor connection between self and the body. He being in the midst of the society dwells in his pure soul and gives the teaching that leads to self-realisation. He is all above attachments, all moral obligations and have no duties of their own. His life represents active compassion, forgiveness, simplicity etc. He becomes divine personality radiating all divine attributes. He is worshipped and prayed as great souls, as a saviour of mankind, as a religious leader and guide. This state of the soul is attained in the thirteenth and fourteenth 驳耻峁嘺蝉迟丑腻苍补. After this state the disembodied state of 笔补谤补尘腻迟尘腻 is attained.
3.2 笔补谤补尘腻迟尘腻 in Disembodied State
The soul being absolutely free from all the eight karmas through pure meditation attains the disembodied state of 笔补谤补尘腻迟尘腻hood. In this state the soul is entitled as 鈥�Siddha鈥�. The soul gives up the mortal body and dwells in 厂颈诲诲丑补艣颈濒腻, at the top of the three worlds, never to come back to 厂补尘蝉腻谤补. This condition of 鈥�siddha鈥� is known as 鈥�狈颈谤惫腻峁嘺鈥�.[24] Here comes about complete complete cessation of all activities. Neither the process of thinking, not of preaching, nor again of any other type of activity of continues.[25] The soul dwells in the equanimous state as an eternal and stainless embodiment of inexpressible bliss and knowledge. In this state whole world is reflected in his pure consciousness and the soul reveals the glory of God in his ownself. This state of the soul is above sense perception and can only be known by the omniscient only.[26] In this state the soul has nothing to give up nor to get rid of.[27] He is described negatively as well as positively as 膧肠腻谤腻峁単补 and other texts such as鈥�笔补谤补尘腻迟尘腻 is pure, perfect, independent, eternal, non-transient. It is free from rebirth, old age and death, disease, gender, colour etc. It is unparalleled, liberated from meritorious and demeritorious actions. It experiences neither pain, nor pleasure, nor any obstruction. There are neither senses, nor calamity, nor delusion, nor sleep, nor desire, nor hunger. There is only perfect knowledge, perfect bliss, perfect intuition, perfect power, immateriality and formlessness.[28]
4 Significance in Context of Mysticism
叠补丑颈谤腻迟尘腻, 补苍迟补谤腻迟尘腻 and 辫补谤补尘腻迟尘腻 are the three stages of the soul that explains how a spiritual aspirant aiming for mystical realisation starts and ends his journey. These stages are the essence of Jaina spirituality, as they are indicative of the spiritual advancement of an individual who has faith in religion and considers this life as pilgrimage on the earth exerting to reach the goal of complete liberation.
These stages reflect the Jaina theory of spiritual evolution of being to becoming i.e. being as 产补丑颈谤腻迟尘腻, the soul by self efforts becomes 笔补谤补尘腻迟尘腻. This journey of 腻迟尘腻 to 笔补谤补尘腻迟尘腻 is travelled by moral and spiritual preparation, obstructing the potential divinity, which purge everything. From the first to third 驳耻苍补蝉迟丑腻苍补 the aspirant is in 产补丑颈谤腻迟尘腻 state; from fourth to twelfth 驳耻苍补蝉迟丑腻苍补 the aspirant is in 补苍迟补谤腻迟尘腻 state and in thirteenth and fourteenth 驳耻苍补蝉迟丑腻苍补 the soul is in 辫补谤补尘腻迟尘腻 state.
Footnotes and references:
[1]:
A峁ａ弓ap膩hu岣峚, Mok峁p膩hu岣峚, 4; Param腻迟尘补辫谤补办腻艣补 and 驰辞驳补蝉腻谤补, Param腻迟尘补辫谤补办腻艣补 1.13,
[3]:
Param腻迟尘补辫谤补办腻艣补 and 驰辞驳补蝉腻谤补, Param腻迟尘补辫谤补办腻艣补, 1.13.
[5]:
驰辞驳补艣腻蝉迟谤补 by 贬别尘补肠补苍诲谤腻肠腻谤测补, With Commentary and Hindi Translation, tran. Padmavijaya Mah膩raj Ga峁嚹玽ara, 艢ri Nirgrantha Sahitya Prakasana Sa峁単h, Delhi, 1990, verse, 7.
[6]:
Spiritual Insight, 厂补尘腻诲丑颈 艢补迟补办补, 13.
[7]:
Ibid , 15.
[8]:
[9]:
Param腻迟尘补辫谤补办腻艣补 and 驰辞驳补蝉腻谤补, Param腻迟尘补辫谤补办腻艣补, I.14
[10]:
Jaina Dharma Me Ratnatrayi, p. 279
[11]:
[12]:
狈颈测补尘补蝉腻谤补, 9.125 鈥�virad墨 savvos膩vajje tiguttipihidi峁僫do tassa s膩m膩iga峁� 峁环腻颈 idi kevalis膩sa峁噀"
[13]:
Jaina View of Life, p. 58.
[14]:
膧肠腻谤测补 Mah膩praj帽a, Mind Beyond Mind, Adarsh Sahitya Sa峁単h Prakashan, New Delhi, 2013, p. 104.
[15]:
Jaina Dharma Me Ratnatrayi, p. 287.
[16]:
Adhy腻迟尘补s膩ra, 912.
[17]:
Bhargava Dayananda, Jain Ethics, Motilal Banarasidass, Delhi, 1st edn., 1968, p. 208.
[18]:
The Path of Arhat, p. 92.
[19]:
Jaina and Other Systems of Yoga: Scientific Perspective by Sohan Raj Tater and Laxmi Chand Jain, Scientific Perspective of Jainism, Editors Saman墨 Chaitanya 笔谤补箩帽补, Narendra Bhandari, Narayan Lal Kachhara, Bhagwan 惭补丑腻惫墨谤补 International Research Center, Jaina Vishva Bharati Institute, Ladnun, 2017, p. 267.
[20]:
[21]:
Ibid , 2.190
[22]:
Ibid , 2.199
[23]:
Ibid , 2.200
[24]:
狈颈测补尘补蝉腻谤补, 182.
[25]:
[26]:
鲍迟迟补谤补箩箩丑补测补峁嚹佱箛颈, 29.74
[27]:
Spiritual Insight, 厂补尘腻诲丑颈 艢丑补迟补办,47 鈥�n膩ntrbahir奴p膩d膩na峁� ty膩go ni峁ａ弓hit膩mana岣�鈥�
[28]:
狈颈测补尘补蝉腻谤补, 176-181.