Aspects of Jaina Monasticism

SR No.: 001332
Original Sutra Author: N/A
Author: Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati
Publication Year: 1981
Total Pages: 175
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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Cittasamāhitthāņas
vijaya of the seventeenth century Buddhist conception of bodhi, the A.D. The expression darśana equivalent of Jaina kaivalya, also (which is the Sanskrit form of dam- deserves mention in this connecsana) has also a quite different tion. The bodhi is defined by Vasuconnotation. It means the realiza- bandhu in his Abhidharma-kośa, 15 tion of truth as it is without the as the knowledge of the non-rise of services of any other instrument of kleša (affliction) in the future and knowledge. It is direct intuition also the knowledge of its absolute of the truth.
destruction (anut pādakşayajñāne 7. At the seventh stage, there bodhih). arises the power of telepathy Corresponding to this highest (mana-pajjaya-nāna) which never state of knowledge of the Jainas, arose before. The Jogin can there is the highest stage of vipassnow know phases of the mind anā-ñāna (introspective knowledge) of the fully developed rational five- called āsavakkhaya-ñāņa (knowsensed beings.
ledge of the destruction of the This is comparable to the Bud intoxicant afflictions).16 The dhist cetopariyañāņa, 13 that is power of omniscience is also ascriachieved by the power of medita- bed to the Buddha. tion.
In the Yogadarśana, 17 there is In the Yogadarśana, 14 pratyaya- the mention of vivekajam jñānam sya paracitta-jñānam, it is laid which is almost identical with the down that by concentration on the sarvajñatā of Jainism. Such knowmind of others, there arises the ledge is achieved by concentration knowledge of other minds.
on the moment and its sequence 8. At the eighth stage, there (ksana-tatkramayoh samyamād vivearises pure and perfect knowledge kajam jñānam). . that never arose before, and the 9. At the ninth stage, there yogin is able to know the cosmos arises pure and perfect intuition (loka) and the transcosmos or a (kevala-damsana) that never arose cosmos (aloka).
before. The nature of pure and perfect The distinction between kevalaknowledge which is expressed by jñāna and kevala-darśana and their the word kevala-ņāņa is a contro- occurrence in succession is a debaversial issue. Usually kaivalya is table issue. identified with sarvajñatā (omnis- 10. At the tenth stage, which cience). But in the Yoga system is the highest, there arises pure of philosophy, kaivalya is pure and perfect disembodied existence, light of consciousness that has the like of which was never attained nothing to do with knowledge in before. It is the cessation of all the ordinary sense of the term. In suffering. Jainism also, kaivalya is evidently This is the highest attainment purity of the soul cleansed of its called siddhatva. It can be comimpurity of passions (kaşāya). The pared to the anupādise sa-nibbāna