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ETHICAL DOCTRINES IN JAINISM
The three lower types of devotees of the Gitā may be said to possess Nidāna Šalya according to Jainism.
PHYSIOLOGICAL AND MYSTICAL EFFECTS OF YOGA AND THE ELEMENT OF GRACE: Clear complexion, sweet voice, the emission of good smell, extraordinary decrease in excretions, the possession of light and healthy body and freedom from sensual indulgence—all these are the physiological effects of Yoga or deep meditation. The spiritual effect consists in the disintegration of all sorrows and bonds, which results in the realisation of the Brahman, the universal self. But before this attainment may ensue, divine grace is essential. The Mundakopanişad tells us that the Ātman manifests itself only to him whom it chooses.3 “It implies that man's endeavours after a full-fledged realisation of God may always fall short of the ideal, unless grace comes from above." The Gitā does not speak of the physiological effects of Yoga. Those who succeed in the practice of Yoga attain to the mystical effect of realising supreme peace. And, those who fail, on account of the imperfect practice of Yoga, are born in heaven, then in the house of prosperous persons or in the family of Yogins, and ultimately seek salvation by means of fresh endeavours and the revival of previous impressions. It is necessary to seek God's grace before one hopes to reach the highest. The Mokşapāhuda pronounces that meditation on the Svadravya, i.e., on the unique, eternal and pure Ātman, as distinguished from the Paradravya, i.e., from the things other than the Atman, leads to emancipation, the path of the Tīrthamkara.? If deliverance is not attained owing to certain imperfections, heaven is indubitably attained. Then after returning from there and again after pursuing right belief, right knowledge and right conduct, one will attain liberation. Such a person in this world gets endowed with knowledge, endurance, prosperity, health, contentment, strength, and handsome body. The theory of grace from Divinity is foreign to Jainism.10 As there is no God over and above the Tirthamkaras, and they too have gone beyond attachment and aversion, divine grace, in view of the Jaina, is a contradiction in terms. It is only meditational efforts that eventually lead one to Nirvāṇa.
1 Sve. Up. II, 2, 13. 2 Ibid. II, 2, 14, 15. 3 Mu. Up. III, 2, 3. Ka. Up. 1, 2, 23. 4 Constructive survey of Upanišadic Philosophy. p. 345. 5 BG. VI-15, 41 to 45. Ibid. XVIII-56, 58, 62. 7 Mo. Pa. 17 to 19. . 8 Ibid. 20, 77., Jñana. LXI 26, 27. 9 Tattvänusasana, 198. 10 Mala. 567.
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