Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 187

INTRODUCTION
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the scriptures (PS 239).
Exposition of Good Psychic-attention (Shubha Upayoga)
The issue of shubha occupies an important place in the path of liberation. The subject was earlier described in 22 verses (PS 69-92) as also in another seven verses (PS 155-159 and PS 180-181) and is again discussed in 26 verses (PS 245-270). Taking a realistic view of things, Kundakunda categorically states that in the Jaina scriptures that shramanas can be endowed with either pure psychic-attention or with auspicious psychic attention (shubha upayoga). Amongst them, those with pure psychic-attention are free from karmic inflow (asrava); others are subject to karmic inflow (PS 245). Therefore, those with auspicious psychic-attention may not be equated or coordinated with those having pure psychic-attention, though they are also considered as shraman (PS 245 AC). Jayasena states that shramanas with pure psychic attention are primary, while those with auspicious psychicattention are secondary (PS 245 JS). Therefore, Kundakunda and Amrtachandra did not deem it necessary to rule them out of the state of shramanya (shraman-hood)..
Amrtachandra's commentary (PS 245 AC) advances several arguments why persons with good or auspicious psychic-attention should also be regarded as samana. These are:
1. They are in the proximity of pure psychic-attention, i.e. they are not deprived of having pure psychic-attention for some time.
2. Although they are not able to ascend to the stage of pure psychic-attention due to not being completely free from passions, they are subject to karmic inflow (SS 245). However, they have only mild passions or “small particles of passion” (PS 245 AC), which, unlike those endowed with inauspicious or evil psychic attention, does not prevent them from practicing rules or values of shraman-hood.
3. Since good or auspicious psychic-attention coinheres with righteousness (dharma) and since the “self evolves through righteousness” (PS 11), persons possessing it would be shramanas.
4. Such shramanas of good psychic-attention, whether householders or ascetics (PS 251), engage themselves in devotion to arahantas (PS 246). They show respect coupled with praise and homage to other shramanas (PS 247). They render disinterested assistance to others through compassion, which is to be practiced with no consideration