Mahavira Jayanti Smarika 1975

SR No.: 014031
Original Sutra Author: N/A
Author: Bhanvarlal Polyaka
Publisher: Rajasthan Jain Sabha Jaipur
Publication Year: 1975
Total Pages: 446
Language: English, Hindi
Classification: Seminar & Articles
File Size: 11 MB

Page 380

Fundamentals of Jaina Mysticism
Dr. Kamal Chand Sogani
Reader in Philosophy University of Udaipur, Udaipur (Rajasthan)
In the cultural history of mankind, there have been persons ho regard spiritual quest as constituting the essential meaning of life. In spite of the marked environmental differences, their investigations have exhibited remarkable similarity of experience and expression. Such persons are styled mystics and the phenomenon is known as mysticism. Like the mystics of Hinduism, Buddhism, Christianity, Islam etc., Jaina mystics have made abundant contribution to the mystical literature as such. They have dealt with mysticism quite systematically and in great detail.
The equivalent expressions in Jainism for the word 'mysticism' are : Suddhopayoga, Arhat and Siddha state, Panditi-Pandita Marana, Paramatmanhood, Svasamaya, Paradisti, Ahimsa, Samatva. etc. All these expressions convey identical meaning of realising the transcendental self. The traditional definiton of Jaina mysticism may be stated thus : Mysticism consists in the attainment of Arhat-hood or Siddha-hood through the medium of Samyagdarsana (spiritual a wakening), Samyag-jnana (spiritual knowledge) and Samyakcaritra (spiritual conduct) after dispilling Mithyadarsana (perverted attitude), Mithyajnana (perverted knowledge) and Mithyacaritra (perverted conduct). Kundakunda records departure from this terminology when he says : Mysticism consists in realising the Paramatman transcendental self) through the Antaratman (awakened self) after renouncing the Bahira in an (bodily selt). Haribhardra also employés a different terminology when he announced: Mys.icism consists in attaining to Paradrsti (transcendental insight) hrough Sthirt (steady spiritual insight), Kanta and Prabha Drstis (elementary and deep meditational insights) after passing through Mitra. Tara, Bala, and Dipra Drstis. All these definitions of mysticism are fundamentally the same. Paramaiman refers to Arhat-hood, Siddha-hood and Paradrsti: Antaratman points to Samyagdarsana, Sthirdısti, and Samadrsti; and consequently to Sainyagjna ia, Sainyakcaritra and the Kanta and Prabha Drstis; Bahiratman refers to Mithyadarsana along with Mitta, Tara, Bala and Dipra Drstis and consequently to Mithyajnana, and Mithyacaritra.
Thus we may say that the Paramatman is the true goal of the mystic quest. The journey from the Antaratman to the Paramatman is traversed through the medium of mural and intellectual preparations, which purge everything obstructing the emergence of potential divinity. Before this final accomplishment