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sults in the realisation of the Brahman, the Universal Self.104 But before this attainment may ensue, divine grace is essential. The Mundakopanişad tells us that the ātman manifests itself only to him whom it chooses.ios “It implies that man's endeavours for a fullfledged realisation of God may always fall short of the ideal, unless grace comes from above. ”106 The Gītā does not speak of the physiological effects of Yoga. Those who succeed in the practice of Yoga attain to the mystical effect of realising supreme peace. And, those who fail, on account of the imperfect practice of Yoga, are born in heaven, then in the house of prosperous persons or in the family of yogths, and ultimately seek salvation by means of fresh endeavours and the revival of previous impressions.107 It is necessary to seek God's grace before one hopes to reach the highest. 108 The Mokšapāhuda pronounces that meditation on the Svadravya(viz., the unique, eternal and pure atman) as distinguished from the Paradravya (viz., the things other than the atman) leads to emancipation, the path of the Tīrtharkaras: 109 If deliverance is not attained owing to imperfections, heaven is indubitably attained. Then, after returning from there, and again pursuing right belief, right knowledge and right conduct, one will åttain liberation.'10 Such a person gets endowed in this world with knowledge, endurance, prosperity, health, contentment, strength and a handsome body." The theory of grace from Divinity is, however, foreign to Jainism.'12 As there is no God over and above the Tīrtharkaras, and they too have gone beyond attachment and aversion, divine.grace, in the view of the Jaina, is a contradiction in terms. It is only meditational efforts that lead one eventually to Nirvana.
REFERENCES
1. Prasriopanişad (Prašna) 1. 10. References to the Upanişads are to their editions from the Gita Press, Gorakhpur. 2. Kathopanisad (Katha) 1. 2. 24. 3. Bhagavad Gita (BG), (Gita Press), 9. 3.
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Jaina Mysticism and other essays
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