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VI. MYSTICAL SIGNIFICANCE OF JAINA ETHICS
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deluding Karma in its entirety is wiped out?: now the self has thrown over all the chances of its fall to the lower stages.2 This is called Kṣāyika Samyaktva.3 It differs from Upaśama Samyaktva not in point of purity but of steadfastness. The former is permanent, while the latter is temporary.* Thus in the fourth Guņasthāna the spiritual conversion is consequent upon the absolute subsidence of the vision-deluding Karma (Upaśama Samyaktva) or it is due to the rise of pure peace (Kṣāyopaśamika Samyaktva). Lastly, it results on account of the total annihilation of the Vision-deluding Karma (Kṣāyika Samyaktva).
REQUISITES OF MYSTIC'S JOURNEY AFTER SPIRITUAL CONVERSION: With the dispelling of the dense and intense darkness caused by the vision-deluding. Karma, a part of the mystic's journey has been traversed. The self is now transformed into an Antarātman; it has become, on probation, a denizen of the new world." Pujyapāda remarks that the self which was under the spell of deep sleep on account of the absence of spiritual consciousness has now become an awakened self owing to the fact of having developed the taste for the spirit. The illusion of body as the self like the illusion of trunk as the man and its consequent evil effects have now come to an end. The external sources which yielded gratification to the dormant self have now succumbed, and instead the internal source of satisfaction has grown. There has come about a total transplantation of interest. The inner significance has displaced the outer one There is, however, yet a long and tiresome journey to be traversed by the self in order to transmute itself into Paramātman, "and to secure a permanent and respectable position among members of the new life.” The conduct-deluding Karma still persists on account of which the aspirant finds himself incapable of supersensual adventure. Now the passionate and ardent longing of the awakened self is to purge all that stands between it and the transcendental self. In other words, its mystical adventure will now consist in eliminating the horrible contrast between the transcendental belief and the transcendental living, between the first enlightenment and the final one. The rest of the mystic's journey will be trodden by the help of the lamp of right knowledge and right will; and all the obstacles that baulk the pursuance of the moral and the spiritual path will be removed. The great Ācārya Amộtacandra says that those who
1 Gomma. Ji. 645. Kārtti. 308. 2 Gomma. Ji. 646. 3 Ibid. 645. Labdhi. 164. 5 Yoga of the Saints, p. 60. Samādhi. 24, 7 [hid. 21, 22. 8 Ibid. 60. 9 Yoga of the Saints, p. 60,
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