Jaina Mysticism

Author(s): Kamalchand Sogani
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250159/1

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454 zrI puSkaramuni abhinandana grantha : paMcama khaNDa +++++++ +++++++++++++++++++++++++++++ +++++ ++ + ++ + + ++++++ + +++ +++++ ++++ +++++++++++++ JAINA MYSTICISM DE Dr. Kamal Chand Sogani Reader in Philosophy, University of Udaipur, Udaipur Se V SAXOS In the cultural history of mankind, there have been persons who regard spiritual quest as constituing the essential meaning of life. Inspite of the marked environmental differences, their investigations have exhibited remarkable similarity of experience and expression. Such persons are styled mystics and the phenomenon is known as mysticism. Like the mystics of Hinduism, Buddhism, Christianity, Islam etc., Jaina mystics have made abundant contribution to the mystical literature as such. They have dealt with mysticism quite systematically and in great detail. The equivalent expressions in Jainism for the word 'mysticism' are : Suddhopayoga, Arhat and Siddha state, Panditapanditamarana, Paramatman-hood, Svasamaya, Paradrsti, Ahinsa, Samatva, etc. All these expressions convey identical meaning of realising the transcendental self. The traditional definition of Jaina mysticism may be stated thus : 'Mysticism consists in the attainment of Arhat-hood or Siddha-hood through the medium of Samyagdarsana (right attitude or faith). Samyaginana (right knowledge) and Samykcaritra (right conduct) after dispelling Mithyadarsana (wrong attitude), Mithyajnana (wrong knowledge) and Mithyacaritra (wrong conduct). Kundakunda (1st cent. A. D.) records departure from this terminology when he says: 'Mysticism consists in realising the Paramatman (transcendental self) through the Antaratman (internal self) after renouncing the Bahiratman (external self).' Haribhadra (7th cent. A. D.) also employs a different terminology when he announces : 'Mysticism consists in arriving at the state of Vrttisamksaya (cessation of mental states) through the stages of Samyagdrsti and Caritri after abandoning the stage of Apunarbandhaka (Mithyadrsti in transition). At another place he says: Mysticism consists in attaining to Paradrsti (transcendental insight) through Sthira (Steady spiritual insight), Kanta and Prabha Drstis (elementary and deep meditational insights) after passing through Mitra, Tara, Bala, and Dipra *Drstis. All these definitions of mysticism are fundamentally the same. Paramatman refers to Arhat-hood and Siddha-hood, Paradrspi and the state of Vrtrisanksya; Antaratman points to Samyagdarsana, Sthiradrsti and Samyagdrsti; and consequently to Samyagjnana, Samyakcaritra, the state of Caritri and the Kanta and Prabha Drstis. Bahiratman refers to Mithyadarsana the state of Apunarbandhaka along with Mitra, Tara, Bala and Dipra Drstis and consequently to Mithyajnana, and Mithyacaritra. Thus we may say that the Paramatman is the true goal of the mystic quest. The journey * The type of enlightenment accruing from eight Drstis may respectively be compared to the type of light give out by the sparks of straw-fire, cowdung-fire, wood-fire, the light of a lamp, the lustre of a gem, the light of the star, the light of the sun, and the light of the moon. Thus it varies from the indistinct enlightenment to the most distinct one. The first four Drstis (Mitra, Tara, Bala, Dipra) occur in the stage of apunarbandhaka (MithyadTsti in transition) hence they are unsteady; while the last four, in the stage of Samyagdrsti and Caritri, hence they are steady.

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Jaina Mysticism 455 ++++++++++ +++++ + ++++++++++++++++++++++ + ++++++++++ + + ++++++++++ ++++++++++++++++++++++++++++++ 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, a stage of vision and fall may intervene. Thus the whole mystic way be put as follows: (1) Awakening of the transcendental self, (2) Purgation, (3) Illumination, (4) Darknight of the soul and (5) Transcendental 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 remaking of character in accordance with the 'Independent spiritual world's." But the Jaina tradition deals with the mystic way under the fourteen stages of spiritual evolution, technically known as Gunasthanas. However, these stages may be sub-summed under the above heads in the following way : 1. Dark period of the self prior to its awakening. Mithyatva Gunasthana (first) 2. Awakening of the self-Aviratasamyagdrsti Gunasthana (fourth) Fall from awakening: (a) Sasadana Gunasthana (second) (b) Misra Gunasthana (third) 3. Purgation : (a) Viratavirata Gunasthana (fifth) (b) Pramattavirata Gunasthana (sixth) 4. Illumination : (a) Apramattavirata Gunasthana (seventh) (b) Apurvakarana Gunasthana (eighth) (c) Anivritikarana Gunasthana ninth) (d) Suksmasamparaya Gunasthana (tenth) (e) Upasantakasaya Gunasthana (eleventh) (1) Ksinakasaya Gunasthana (twelfth) 5. Dark period post illumination--fall to the first or the fourth Gunasthana. 6. Transcendental life: (a) Sayogakevali Gunasthana (thirteenth) (b) Ayogakevali Gunasthana (Fourteenth) 1. Dark period of the self prior to its awakening or Mithyatva Gunasthana : In this Gunasthana the empirical souls remain in a perpetual state of spiritual ignorance owing to the beginningless functions of Mohantya (deluding) Karma. This Karma on the psychical side engenders a complex state of Moha' having perverted belief (Mithyadarsana) and perverted conduct (Mithyacaritra) as its ingredients. Here the effect of Mithyadarsana is so dominant that the self does not evince its inclination to the spiritual path. Just as the man invaded by bile-infected fever does not have liking for sweet juice. This Mithyadarsana vitiates knowledge and conduct alike. 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 is the one when the self is overwhelmed by Mit yhadarsana. It obstructs all our mystical endeavours. Thus the plight of the self in Mithyatva Gunasthana resembles that of a totally eclipsed moon or a completely clouded sky. It is a state of spiritual slumber with the peculiarity that the self itself is not cognisant of its drowsy state. Led astray by the perverted attitude, the soul staying in this Gunasthana identifies itself with bodily colour, physical frame, sex, caste, creed, family, friends and wealth. The consequence is that it is constantly obsessed with the fear of selfannihilation on the annihilation of the body and the likes and is tormented even by the thought of death". Besides, it is the victim of the seven kinds of fear?' and the eight kinds of pridel. Again under the influence of Mithyadarsana one accepts the Adharma (wrong religion) as the

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456 zrI puSkaramuni abhinandana prantha : paMcama khaNDa Dharma right religion, the Amarga (wrong path) as the Marga (right path), the Ajiva (non-soul) as the Jiva (soul), the Asadhu (non-saint) as the sadhu (saint), the Amukta (unemancipated) as the Mukta (emancipated) and vice versa 12. Kundakunda 13 and following him Yogindu, Pujyapada, Subhacandra, Karttikeya etc., recognise this Mithyatva Gunasthana as the state of Bahiraiman. In this Gunasthana there are such souls as will never triumph over this darkest period and hence will never win salvation. They are technically called Abhavyas Haribhadra aptly calls them Bhavabhinandis (welcomers of transmigratory existence) 15. In contrast to these souls, there are, according to Haribhadra, A punarbandhakas who are also occupying this Gunasthinae. The difference is that the latter are moving in the direction of becoming Samyagdrstis and consequently do not commit sinful acts with much strong inclination, do not attach undue value to the worldly life and maintain properties in whatever they do??, whereas the former are Mithyadrsfis proper, and consequently they are mistaken as to the nature of things, evince no disgust for worldly existence and are like the man to whom unworthy acts appear worthy of performances. The Apunarbandhakas may be further said to have developed first four Yogadrstis, namely, Mitra, Tara, Bala and Dipra. It may be noted here that the spiritual darkness of the Apunarbandhakas is not so intense as that of the Bhavabhinandis. 2. Awakening of the self or Aviratasamyagdrsti Gunasthana : Spiritual awakening or conversion is the result of Granthibheda (cutting the knot of ignorance). By virtue of cutting the knot, the Bhinnagranthi sees supreme verity and acquires unswerving conviction in the true self. 20 This occurance of Samyagdarsana (Spiritual conversion) is consequent upon the instruction of those who have realised the divine within themselves or are on the path of divine realisation.21 Yogindu points out that insight is attained by the Atman, when at an opportune time, delusion is destroyed. It may be noted here that when there is Ardhapudgalaparavartana kala for the deliverence of the self, it prepares itself for three types of Karanas (Bhavas) namely, Adhahpravsttakarana, Apuryakarana, and Anivsttikarana, which guarantees for its spiritual conversion. Each of these Karanas last for an Antarmuhurta (less than forty-eight minutes).24 Just after the process of Anivsttikarana the soul experiences the first dawn of enlightenment of spiritual conversion. It is by these Karanas that Granthibheda is effected. "Even as a person born blind can see the world as it is on the sudden acquisition of eyesight, so can a soul having experienced the vision, sees the truth as it is. Even as a person suffering from long-drawn disease experience extreme delight on the sudden disappearance of the disease, so does a soul eternally bound to the wheel of worldly existence feels spiritual joy and bliss on the sudden dawn of enlightenment."25 This is to be borne in mind that the spiritual conversion is to be sharply distinguished from the moral and the intellectual conversion. Even if the man in the first Gunasthana gets endowed with the capacity of intellectual and moral achievements, it cannot be said to have dispelled the spiritual darkness. The characters portrayed by Jaina Acaryas of Dravya-lingi Muni and some of the Abhavyas who have attained to the fair height of intellectual knowledge and moral upliftment illustrate this sort of life without spiritual conversion.26 Thus the flower of mysticism does not blossom by the water of mere morality and intellectuality, but requires spiritual manure along. with it. It will not be idle to point out here that the soul in this Gunasthana is called samyagdrsti, Antaratmana, Bhinnagranthi28 and the occupant of Sthiradrsi.29 Being spiritually converted, the Samyagdrsti considers his own self as his genuine abode, regarding the outward physical dwelling places as artificial.30 He renounces all identification with the animate and inanimate objects of the world and properly weighs them in the blance of his discriminative knowledge. 31 His is the only self that has acquired the right of Moksa.32 Besides, he practises universal compassion (Anukampa),does not hanker after worldly opulence and empyreal pleasures," shows no feeling of disgust at the various bodily conditions caused by disease, hunger etc., 45 and is free from all fears. 6 Again being overwhelmed by fear, inferiority and O

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Jaina Mysticism +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ +++++++++ agreed for profit, he does not recognise Himsa as Dharma.37 Apart from this, he has deep affection for spiritual matters and strengthens the conviction of those who are faltering in their loyalty to the path of righteousness and disseminates spiritual religion through various means best suited to time and place.39 Fall from awakening or (a) Sasadana Gunasthaoa and [b] Misra Ganastbaoa : If the spiritual conversion is due to the total annihilation of Darsana Mohaniya (faithdeluding! Karma, the self has thrown over all the chances of its fall to the lower stages. This is called Ksayika Samyaktva. It is Sthira Irsti proper. But if the spiritual conversion is consequent upon the suppression of Darsana Mohaniya Karma, the self after one Antarmuharta either falls to the lower stages or remains in the same stage with the emergence of certain defects ordinarily incognisable. This is known as Upasama Samyaktva." Here four Anantanubandhi passions and the faith-deluding karma which is divided into three qualitatively different fragments of Mithyatva (impure), Samyaka-Prakrti (pure), and Samyaka Mithyatva (semi pure) are suppressed. When the impure piece comes up, the self again descends to the first Gunasthana where again darkness overwhelms45 him, if the semi-pure piece, the self falls to the third Gunasthana, namely, Misra Gunasthana wherein total scepticism as regards matters spiritual prevails. If there is the rise of the Anantanubandhi passion, the soul sinks to the second stage known as 'Sasadana Gunasthana"? This is the intermediatory stage of the self which has fallen from the peak of the mountain of Samyagdarsa na, but has not arrived at the stage of the Mithyat va Gunasthana 8 Io this stage the peculiar taste of the fall from Samyagdarsana like the peculiar taste of sweet food after its vomiting is experienced. Lastly, when the pure piece rises up, it continues to be in the fourth stage, but has lost the purity of Upasama Samyaktva. This is called Ksayopasamika Samyaktva.50 3. Purgation or (al Viratavirata Gunasthana and [b] Pramattavirata Gunasthana : After dispelling the deose and intense darkness caused by the faith-deluding (Darsana Mohaniya) Karma, the passionate and ardent longing of the awakened self is to purge the conductdeluding (Caritra Mohaniya) Karma which now stands between it and the transcencental self. Only those who are in possession of sturdy will are capable of doing so, says Amstacandra. In the fifth Gunasthana, the aspirant who is a house-holder is incapable of making himself free trom all Himsa root and branch.59 Ia consequence, be adopts the five partial vows (Anuvratas) along with the seven Silavratas in order to sustain the central virtues of Ahimsa as far as possible.58 This state of the self's journey has been called Viratavirata or Desavirata Gunasthana, since here the aspirant avoids intentional Hinsa of two to five-sensed Jivas, but he has to commit the intentional Hirsa of one-sensed Jivas namely the vegetable-bodied, fire-bodied etc. Besides the Himsi which is committed in being engaged in a certain profession, in performing domestic activities, and in adopting defensive measures cannot be avoided by him.55 This shows that the householder's life is a mixture of virtue and vice, 58 which obstruct the purgative way pursued by the mystic. Hence, the aspirant, being motivated by certain incentives to spiritual life (Anupreksa) gradually renounces the householder's type of living, becomes a saint in order to negate Himsa to the last degree.67 In consequence, the saint observes five Mahavratas, five Samitis, three Guptis and practises internal and external austerities with special attention to meditation, devotion, and Svadhyaya. Besides, he gets food by begging, eats only a little, gets over sleep, endures troubles, practises universal friendship, adheres to spiritual upliftment, and turns away from acquisitions, associations and life injuring activities. Thus from the life of Muni, vice totally vanishes and there remains virtue which will also be transcended as soon as the flight into the realm of spirit is made. Since in this stage there is complete self-restraint (Samyama), this stage is styled Pramattavirata Gunasthange i. e., here Pramada exists with self-restraint. Nevertheless this stage may be regarded as the terminus of purgative way. It may be noted here that the self in the fifth Gunasthana and onwards is called Caritri6.

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458 zrI purukaramuni abhinandana grantha : paMcama khaNDa 4 Illumination or [a] Apramattavirata, [b] Apurvakarana. (c) Anivsttikarana, (d] Suksma-Samp. araya, [e] Upasanta Kasaya and [] Ksinakasaya Gunasthanas : These Gunastbanas from the seventh to the twelfth are the meditational stages or the stages of illumination and ecstasy. In other words, these are the stages of Kanta and Prabha Drstises. It is to be noted here that the self oscillates between the sixth and the seventh Gunastbanas thousands of times and when it attains steadiness, it strenuously prepares itself either for suppressing or for annihilating the conduct-deluding Karmas84. This oscillation is the result of the struggle between Pramada and Apramada. By the time the aspirant reaches she seventh Gunasthana, he has developed a power of spiritual attention, of self merging and of gazing into the ground of the soul. It is through the aid of deep meditation that the mystic now pursues the higher path. In consequence, he arrives at the eighth and the ninth stages known as the Apurvakarana and the Anivsttikarana Gunasthana, where exists the state of profound purity. In the tenth Gunasthana known as Suksma-Samparaya there is only subtle greed that can disturb the soul". The soul suppresses even this subtle greed in the eleventh Gunasthana known as Upasanta Kasaya and thus absolves itself from rise of all types of passions87. If the self follows the process of annihilation instead of suppression it rises directly from the tenth to the twelfth Gunastbana known as Ksinakasaya Gurasthana." Here the conduct-deluding Karma is destroyed instead of being suppressed. Pajyapada rightly observes that meditation produces supreme ecstacy in a mystic who is firmly established in the self, such an ecstatic consciousness is potent enough to burn the Karmic fuel; and then the person remains unaffected by external troubles and never experiences discomposure 5. Darknight of the soul post-illumination : Owing to the suppressed passions gaining strength, the illuminated consciousness of the eleventh Gunasthana falls to the lowest stage of Mithyatva or to the fourth stage of Aviratasamyagdrsti Gunas thana. The consequence is that the ecstatic awareness of the transcendental self gets negated and an overwhelming sense of darkness envelops the mystic. It may be noted that not all mystics experience this dark night. Those of them who ascend the ladder of annihilation escape this tragic period, whereas those who ascend the ladder of suppression succumb to its dangers and pains. Mystics of the latter type no doubt will also reach the pinnacle of transcendental life, but only when they climb up the ladder of annihilation either in this life or in some other to come. 6. Transcendental life or (a) Sayogakevali and Ayogakevali Gonasthaoas : The slumbering and the unawakened soul after passing through the stages of spiritual conversion, moral and intellectual preparation, Dow arrives at the sublime destination by dint of ascending the rungs of meditational ladder. In the thirteenth stage the soul possesses dispassionate activities (Yoga) and omniscience (Kevalajnana), hence it is known as Sayogakevali Ganasthana70. It is a state of Jivanmukta, a supermental state of existence and an example of divine life upon earth. The fourteenth stage is called Ayogakevali Gunasthana, as there the soul annuls all activities (Yogas), but preserves omniscience and other characteristics.?: In this stage the soul stays for the time required for pronouncing five syllables a, i, u, l, !57. After this, disembodied liberation (Videha Mukti) results. To be more clear, the self in the Sayogakevali and Ayogakevali Gunasthanas bears the title of Arhai' and after this, the title of 'Siddha'. This state of Siddha is beyond all Gunasthanas? It may be noted here that the self in these two Gunasthanas is called Paramatman.78 the doer of Vrttisamksaya, and the possessor of Paradrsti 78. This perfected mystic is established in truth in all directions. He experiences bliss, which is supersensuous, unique, infinite and interminable78. Whatever issues from him is potent enough to abrogate the miseries of tormented humanity. His presence in supremely enlightening. He is the spiritual leader of society. Just as a mother educates her child for its benefit and a kind physician cures diseased orphans, so also the perfected mystic instructs humanity for its upliftment and dispenses spiritual pills to suffering humanity. He is always awake$1. He has transcended the dualities of friends and foes, pleasure Oo

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Jaina Mysticism - NYE and pain, praise and censure, life and death, sand and gold, attachment and aversion. Since he is the embodiment of spiritual virtues, he leads a life of supermoralism but not of a-moralisms. Thus we may conclude by saying that the cognitive, conative and affective tendencies of the perfected mystic reveal their original manifestation in supreme mystical experience, which is ineffable and transcends all the similes of the world84. OO Notes and References SA an 1 Tattvarthasutia of Umasvati 1. 1. 2 Moksapahuda, 4, 7. 3 Yogabindu of Haribhadra, 31, 252, 366. 4 Yogadrstisamuccaya, 13, 19, 178 5 Mysticism by Underhill, p. 169 6 Gommatsara Jivakanda of Nemicandra, 17 7 Paramatmaprakasa, 80 to 83 8 Jhanarnava, 11, 18 9 Samadhieataka of Pujyapada, 76 10 Mulacara of Vattakera, 53 11 Ratnakaranda Sravakacara of Samantabhadra, 25 12 Stanangasutra, x-1-734 13 Moksapahuda 8 14 Samayasara of Kundakunda, 273 15 Yogadsstisamuccaya, 75 16 Yogadrstisamuccaya, Introduction, pp. 5 to 11 17 Yogasataka of Haribhadra, 13 18 Yogadrstisamuccaya, 78, 79, 80 19 Yogabindu, 252 20 Yogabindu, 205 21 Tattvarthasutra, 1. 3 22 Paramatmaprakasa, 1. 85 23 Labdhisara of Nemicandra, 33. 24 Labdbisara of Nemicandra, 34 25 Studies in Jaina Philosophy, p. 273 26 Samayasara 273, 274 27 Karttikeyanupreksa, 197 28 Yogabindu, 266 29 Yogadsstisamuccaya, 155 30 Samadhisataka of Pujyapada 73 31 Moksapahuda, 17 32 Yogabindu, 342 33 Rajavarttika of Aklanka, 1 34 Purusarthasiddhyupaya of Amtacandra, 24 35 Purusarthasiddhyupaya of Amstacandra, 25 36 Samayasara, 228 37 Karttikeyanupreksa, 418 38 Purusarthasiddhyupaya 29; Karttikeyanupreksa, 420 39 Karttikeyanupreksa, 423 40 Gommatsara Jivakanda, 647 41 Gommatsara Jivakanda 646 42 Yogadsstisamuccaya, 154 43 Bhavanaviveka 93, 100 $

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. 460 zrI puSkaramuni abhinandana grantha : paMcama khaNDa 44 Gommatsara Jivakanda, 650 45 Bhavadaviveka, 98 46 Labdbisara, 108 47 Labdhisara, 107 48 Gommatsara Jivakanda, 19 49 Gommatsara Jivakanca, 20 50 Darsana Aur Cintana, p. 276 51 Labdhisara, 105 52 Purusarthasiddhyupaya, 37 53 Purusarthasiddhyupaya, 75 54 Ratpakaranda Sravakacara, 51; Purusarthasiddbyupaya, 136 55 Gommatsara Jivakanda, 30, 31 56 Jaina Darsana, p. 63 57 Ethical Doctrines in Jainism, p. 87 58 Ethical Doctrines in Jainism, p. 120 59 Mulacara 895, 896 60 Ethical Doctrines in Jainism, p. 129 61 Gommatsara Jivakanda, 33 62 Yogabindu 352 63 Yogadistisam uccaya, 162, 170 64 Labdhisara commentary Candrika, 205, 217 65 Gommatsara Jivakanda, 50, 57 66 Gommatsara Jivakanda, 60 67 Gommatsara Jivakanda, 61 68 Gommatsara Jivakanda, 62 69 Istopadesa of Pujyapada, 47, 48 70 Satkhanlagama, Vol. 1, p. 191 71 Gommatsara Jivakanda 65 72 Juanarnava LX, 11, 59 73 Bbavadaviveka, 234 74 Gommatsara Jivakanda, 10 75 Gommatsara Jivakanda, 63, 64 76 Yogadsstisamuccaya, 178, 179 77 Acarargasutra, 1, 4, 29 78 Pravacanasara, 1. 13 79 Svayambhustotra of Samantabbadra, 35 80 Svayambhustotra, 35 81 Acarangasutra, 1. 3. 1 82 Pravacansara, 341 83 Jnanarnava, 33 84 Acaranga, 15, 73 meo