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T.K. Tukol (1918-1983) was an eminent educationist and an ex-judge of the Karnataka high court. In series of lecture on Yoga, Meditation and Mysticism in Jainism, he has expounded the concept of Jaina mysticism. As per the study after A.N. Upadhye, T.K. Tukol was a Jaina scholar who worked on the concept of Jaina mysticism. It seems that his thought process was also much influenced by the Digambara sources and the thoughts of A.N. Upadhye.

Tukol remarks that the traditional mysticism is characterised by two concepts-the mystic seeks union with God and for such union, he needs his grace.^[1] But a moral liberal view of mysticism does not conceive of communion of soul with God. Mysticism can also exist where there is no conception of God at all or where for the final experience itself, this existence is matter of indifference.^[2] Later writer also indicates mysticism as an experience of vision of divine bliss or of ultimate reality beyond which there is nothing higher^[3].

T.K. Tukol poits that Jainism does not accept the doctrine of mysticism in this popular sense, as each soul retains its individuality even after ²Ô¾±°ù±¹Äåṇa and it also does not accept the doctrine of divine grace.^[4] The term mysticism can be applied to the Jaina doctrine of, liberation, it means the transcendental experience of Äå³Ù³¾Äå attaining the status of paramÄå³Ù³¾Äå by the course of spiritual evolution^[5]. Moreover, if self-realisation is an index of mysticism, Jainism postulates by laying down that he who annihilates all his karmas by penances and pure meditation realizes his true nature namely, his real nature of paramÄå³Ù³¾Äå. Liberation and emancipation are identical expressions which means self-realization. Thus, mysticism in Jainism is all about self-realisation, the attainment of highest knowledge or omniscience, a single embracing intuition, the state of final experience^[6], which is attained when the soul becomes free from all kinds of bondage caused by one’s own karma.^[7]

Describing the nature of Jaina mysticism he states that, Jaina mysticism is subjective, first it consists in an understanding of the characteristics or nature of a pure soul, that is the paramÄå³Ù³¾Äå; second having understood them, it requires him to adopt the ethical rules of conduct in daily life and austerities for self-purification and take to pure meditation to enhance the quality of his soul until it sees itself and regain its own attributes^[8].

It is the highest experience of transcendental nature of the soul which an aspirant attains by accomplising his Ṥu°ì±ô²¹ »å³ó²âÄå²Ô²¹ in full measure. It is an attainment of eternal reality which is full of bliss. It is an institutional experience which is supreme and perfect. He also states that this ‘Mystical experience deals with the attempt to reach, while still alive in this world, a knowledge and experience of the next world promised by teachings and religion and generally held to be capable of experience after death only.^[9]

According to T.K. Tukol, the principal value of the mystical doctrine is that it holds no hope of a magnificent life in future in a higher region to all living beings. It requires them to exhort for the attainment of the eternal glory of purification by self-purification by a constant vigilant life of ethical purity and meditational exaltation.^[10] Thus, metaphysical speculation founded on strict ethical conduct and practice of austerities leads to mystical realisation.^[11]

Footnotes and references:

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[1]:

Yoga, Meditation and Mysticism in Jainism, p. 86

[2]:

Ibid, p. 86

[3]:

Ibid, p. 96

[4]:

Ibid, Introduction

[5]:

Ibid, p. 88

[6]:

Yoga, Meditation and Mysticism in Jainism, p. 98

[7]:

Ibid, p. 86

[8]:

Ibid, pp. 98-99

[9]:

Ibid , p. 89

[10]:

Ibid , p. 100

[11]:

Ibid , p. 99