Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

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Jaina Philosophy and Religion
8. The state of ksapaka, wherein the process of destruction of conduct
deluding karma of various types continues. 9. The state of kşīņamoha, wherein that process of destruction is com
pleted. 10. The state of Jina, wherein Jinahood (omniscience) manifests itself.
Jina, the highest embodied soul possessed of omniscience, arrests all the activities of the mind, the organ of speech and the body when his life-span comes to an end (i.e., when his death occurs).
14. Ayogi-kevali-guņasthāna This is the spiritual stage where the practiser stops all his threefold activity with spiritual efforts. Ayogi means one free from all activities or operations. As soon as the omniscient in the embodied state becomes free from all activities, he leaves his mortal body and attains the disembodied state of liberation resplendent with its pure light which is non-corporeal and non-physical. At this juncture, let us ponder a little over spiritualness.
SPIRITUALNESS (ADHYATMA) The events of the world are incomprehensible and unfathomable. In the world the miserable beings are countless while happy ones are very rare. The entire world is full of sufferings, sorrows, mental distresses, bodily pains, diseases, dangers, humiliations, privations and disappointments. It is like a conflagration in which living beings are burning. All the external means of pleasure and happiness cannot make man happy, calm and peaceful. Acquisition of wealth cannot remove miseries and tensions. Roots of misery lie in the defects of mental perversions like desire, anger, greed, pride, jealousy, hatred, etc. The world afflicted with delusion and attachment to sensual pleasures is the world of misery.
Happiness and misery entirely depend upon mental states. Even a man rolling in riches is unhappy either because he is caught in the whirls of greed or because he is avaricious. On the other hand, a poor man is not agitated because he is under the influence of his mental state of contentedness. This mental state is acquired through the exercise of the power of discrimination. So, he passes his life happily. Streams of experiences of happiness and misery alternate according to the unintelligible rounds of mental states. Roots of miseries lie in the varied agitated mental states.