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VI. MYSTICAL SIGNIFICANCE OF JAINA ETHICS
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(b) ANTARĀTMAN: First, he is the spiritually converted self who has relinquished the eight kinds of pride, and considers his own self as his legitimate and genuine abode, esteeming the outward physical dwelling places as unnatural and artificial. Secondly, he renounces all identification with the animate objects like wife, children etc., and with the inanimate objects like wealth, property etc., and properly weighs them in the balance of his discriminative knowledge. 4 Thirdly, by virtue of the sprouting of profound wisdom in him, he develops a unique attitude towards himself and the world around him. His is the only self that has acquired the right of Moksa, and consequently he adopts such attitude as is necessary to safe-guard his spiritual status and interest. He gets endowed with such type of insight as will enable him to make spiritual invasion resolutely and then sound the bugle of triumph after defeating the trecherous foes of attachment and aversion assaulting him in his Bahirātman state.
THREE KINDS OF ANTARĀTMAN: Keeping in view the stages of spiritual advancement, to be dealt with afterwards, the Kārttikeyānupreksā recognises three kinds of Antarātman: First, he who has attained spiritual conversion, who is devoted to the Jinendra, who possesses the attitude of self-censuring, who is disposed to the adoption of virtues, who is affectionate to the meritorious, but who lacks the pursuance of moral path; i.e., who leads the life of vowlessness, is called an initiate in spiritual life, or Jaghanya Antarātman. Secondly, the householder following partial vows and the Muni with Pramāda, who are loyal to the words of Jina, who possess passions of very mild type, who are highly determined in the spiritual path, are regarded as Madhyama Antarātman.* Thirdly, the saint who overcomes all Pramāda, and who is steadfast in Dharma and Sukla Dhyāna comes under Utkrsta Antarātman.
(c) PARAMĀTMAN: The Paramātman is the supreme-self, the consummation of aspirant's life, the terminus of his spiritual endeavours. The embodied Paramātman is Arhat, while the disembodied one is Siddha.10 The Mokşa Pāhuda proclaims Paramātman to be bereft of collyrium, defects, body and senses, and to be associated with omniscience, and purity.11 He is free from birth, old age and death; he is supreme, pure, and devoid of eight Karmas; he possesses infinite knowledge, intui
1 Mo. Pā. 5. Kārtti. 194. 2 Kürtti 194. For eight kinds of pride--See p. 131.
3 Samadhi 73. Mo. Pa. 17. 5 Ibid. 14, 87. 6 Kärtti. 194. 7 Ibid. 197. • 8 Ibid. 196. Ibid. 195. 10 Kärtti. 198. 11 Mo. Pā. 5, 6; Niyama. 7.
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