Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

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ETHICAL DOCTRINES IN JAINISM
been made intelligible. Hence this supreme Guru is entitled to receive our preferential obeisance. Thus Arahanta is the perfect Guru owing to the delivering of sermons for general beneficence, and is also called perfect Deva on account of the complete actualisation of the divinity potential in Himself. It is through his medium that mystical life has been possible on earth. Hence he must have our highest gratitude and reverence.
DOUBLE ROLE OF ARAHANTA: The concept of Arahanta in Jainism plays a double role; the role of the perfect Deva, and the role of the perfect Guru. And this is quite consistent with the view-point of spiritual experience, and the consequent upliftment of mankind at large through preaching. Guruhood refers to the outward manifestation of intuitive experience, while Devahood signifies simply the inward spiritual realisation. Thus the concept of Arhat stands for the consistent identification of Devatva and Gurutva, of the inward experience and the outward expression. In the state of the Siddha, there is no outward representation of mystical experience, which, on the other hand, is integrally connected with the life of Arahanta. Because of this double role, Arahanta is bowed first in preference to the Siddha who is simply the Deva on account of his being incapable of preaching Dharma. Prof. A. N. Upadhye rightly remarks: “The magnanimous saint, the Jaina Tīrthankara, who is at the pinnacle of the highest spiritual experience is the greatest and ideal teacher and his words are of the highest authority.” This does not imply the belittlement of the Siddha, but simply the glorification of the Arahanta as the supreme Guru, Gurutva being his additional characteristic. We propose to discuss later on the nature and characteristic of this supreme Guru or ideal Saint.
CHARACTERISTICS OF THE ACĀRYA AS GURU IN THE TECHNICAL SENSE: In contradistinction to Arahantas, who have become divine beings, Acāryas, Upadhyāyas and Sadhus are those who are on the path of realisation. They are still the pilgrims on the way to that Sublime, though the mystical characteristics which are essential to call them Gurus are present in them. Technically speaking, only Ācāryas enjoy the privilege of initiating persons into mystical life; hence they are the Gurus. The Acārya adorns his life with those moral and spiritual characteristics which have been already referred to in the chapter ‘Ācāra of the Muni'. The outstanding features of his life consist in initiating the souls who are bent
1 Sat. Vol. I. p. 53.