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ETHICAL DOCTRINES IN JAINISM
to discuss the problem of the transcendental awakening of the meta. physical difference between the self and not-self, which constitutes the subject matter of the fourth stage. We have already dwelt upon the nature of spiritual awakening, and shall now confine our attention to the process of its origination.
2) ORIGINATION OF SAMYAGDARŠANA OR AWAKENING OF SELF OR AVIRATASAMYAGDRSTI GUŅASTHĀNA: The occurrence of Samyagdarśana or spiritual conversion is sometimes consequent upon the instruction of those who have realised the divine within themselves, or are on the path of God-realisation, while at other times, the self is reminded of its spiritual heritage automatically without the help of any outside instruction. In both the cases, spiritual conversion emerges on account of the subsidence or destruction or subsidence-cum-destruction of Darsana Mohaniya Karma. Thus notwithstanding the outward difference which is seen in the taking place of spiritual conversion, the internal transformation in Karma is identical. It may be pointed out that the external distinction in the origination of mystical turning is only apparent, and that the difference exists only in the direct and the 'indirect nature of instruction.2 Hence the importance of instruction is paramount, since the self in whom spiritual conversion has taken place without apparently any direct instruction must have received instructions, if not here, in some previous birth. In other words, he who has not got any instruction since beginningless past is incapable of being converted spiritually; and he who has got such an opportunity in some previous birth may be so coverted without any instruction at present. Thus instruction is unavoidable. This fact may be corroborated by saying that of the five Labdhis, to be presently dealt with, which are indispensable to the dawn of Samyagdarśana, Dešanā Labdhi is one which again points to the impossibility of Samyagdarsana without instruction. The above discussion may lead us to another consideration that instruction alone cannot evoke Samyagdarśana in us. It is only when proper 'Time' comes; i.e., when Ardhapudgalaparāvartana Kāla for the deliverance of the self is left, that instruction, either of the present or of the past, can originate Samyagdarśana in us. Yogīndu points out that insight is attained by the Ātman, when, at an opportune time, delusion is destroyed.3 In the Yogasāra he emphasizes that the soul visits unholy places and commits misdeeds, till he does not recognise
1 Ta.su. I. 3.
2 Foot note of Tattvarthasūtrabhâsya. p. 21.
3 PP. I. 85.
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