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

Page 207

VI. MYSTICAL SIGNIFICANCE OF JAINA „THICS
185
expresses the inadequacy of the householder for spiritual advancement. According to him the actions of the householder are like an intoxicated man, or like an elephant's bath or like the twisting of a rope by a blind man, since even the sagacious persons in the household-stage sometimes perform meritorious acts, sometimes perpetrate villainous actions, and sometimes perform activities of mixed character. Hence, the latter two types of actions tend to obstruct the purgative way pursued by the mystic. Thus the renouncement of the householder's type of living is necessary for higher advancement of the mystic. We have already pointed out that the householder gradually triumphs over the subtle vices to convert himself into a saint, thereby relinquishing his vicious tendencies and acquiring self-restraint. Though Pramāda still exists in the life of the saint,2 yet it is incapable of abrogating self-restraint; it simply engenders some kind of pollution in the life of the saint.2 Hence this stage has been called 'Pramattavirata Guņasthāna', since here Pramāda exists with selfrestraint. In other words, in this stage the self associated with selfrestraint breeds impurity-producing Pramāda owing to the rise of Samjvalana type of passions and nine sub-passions. The self, notwithstanding the observance of the discipline prescribed for the monk, lapses into the conscious and subconscious kinds of Pramāda. Nevertheless this stage may be regarded as the terminus of the purgative way. In the words of Underhill, “the exalted consciousness of Divine perfection which the self acquired in its ‘mystical awakening' was balanced by a depressed and bitter consciousness of its own inherent imperfection and the clash of · these two perfections spurred it to that laborious effort of accommodation which constitutes the 'Purgative way'.6"
CHARACTERISTICS OF A SAINT: The characteristics of a saint have already been described in the previous chapter, Ācāra of the Muni. The Mūlācāra excellently sums up the attitude of a saint. According to it, the saint should get food by begging, stay in a forest, eat only a little food, avoid excessive speech, get over sleep, endure troubles, keep from social life, practise universal friendship, have non-attachment, give himself to undivided meditation, adhere to spiritual upliftment and lastly turn away from passions, acquisitions, associations, and life-injuring activities.? Besides, a saint is required to practise ten-fold Dharma, namely,
1 Atmānu. 41. 5 Gomma. Ji. 33.
2 Şat. Vol. I. p. 176. 6 Mysticism. p. 381.
3 Ibid. p. 175. 4 Gomma. Ji. 32. 7 Müla. 895, 896.8 Kärtti. 394 to 403.