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
deprive the soul of mystical experience. Activity is not incompatible with transcendent experience. It is a state of Jīvan-mukta, an example of divine life upon earth. In the transitional stages, the auspicious Bhāvas which were used as temporary structures for taking refuge, have now succumbed, and the Suddha Bhāvas which will now serve as a permanent dwelling have emerged. The Antarātman has been displaced by the Paramātman. Potentiality has been turned into an actuality. The disharmony between belief and living has vanished. This is transcendental life, a supermental state of existence. It is the final triumph of the spirit, the flower of mysticism, the consummation towards which the soul of the mystic strenuously engaged itself from the commencement of the spiritual pilgrimage. Technically it is termed “Sayoga Kavelī Guņasthāna," since it is accompanied by Yoga (activity) and Kevalajñāna (omniscience). The Gommațasāra proclaims that in this Gunasthāna the Ātman is called 'Paramātman'.2 The next stage is called 'Ayoga Kevalī Guņasthāna', as there the soul annuis even the vibratory activities, but preserves omniscience and other characteristics; and afterwards attains disembodied liberation in contradistinction to the two types of embodied liberation enjoyed by the self in the previous Guņasthānas. However, the difference in the state of liberation (embodied and disembodied) does not create the difference in spiritual experience, inasmuch as the four types of obscuring Karmas (Ghāti Karmas), namely, the knowledge-covering, the intuition-covering, the deluding and obstructive, have ceased to exist in the embodied state of emancipation. Even the influx of Karmas, which is due to the presence of ‘Yoga', cannot operate in the polluted manner owing to the absence of passions. When the self lands in the 'Sayoga Kevalī Gunasthāna' he may be credited with the designation of 'Arhat', and it holds good before the attainment of Siddha state.3 To be more clear, the self in the Sayoga Kevalī and the Ayoga Kevali Gunasthānas bears the title of 'Arahanta'.4
Now, there are seven kinds of Arahantas. They do not differ in their nature of spiritual experience, but in certain outward circumst
1 Sat. Vol. I-191. 2 Gomma. Ji. 63, 64. 3 Bhāvanā viveka. 234. 4 Ibid. 234. 5 (i) Pañcakalyāṇadhāri. (ii) Tinakalyāṇadhāri. (iii) Dokalyāṇadhāri.
These three are the types of Tirthamkaras. (iv) Sāmānyakevali. (v) Sātiếaya-kevali. (vi) Upasargakevali. (vii) Antakřtkevali.
These four are ordinary omniscient souls or non-Tirthamkaras. 6 Bhāvanāviveka. 237 to 246.