ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 202

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not attach undue value to the worldly life and maintain proprieties in whatever they do31, whereas the former are Mithya-drsti is proper, and consequently they are mistaken as to the nature of things, evince no disgust for worldly existence and are like the man to whom unworthy acts appear worthy of performance. The Apunarbandhakas may be further said to have developed first four yoga- drstis namely, Mitra, Tārā, Balā and Diprā. It may be Bhavābhinandīs.
31 Tattvärtha-sūtra, 1. 3 (Bharatiya Jnanpith, New Delhi under the title "Sarvarthasiddhi of Pujyapāda)
32 Yogaśataka of Haribhadra, 13 (L. D. Institute of Indology, Ahmedabad)
33 Samayasara, 228
34 Kärttikeyanuprekṣā 418, (Rajachandra Ashrama, Agasa)
35 Puruṣārthasidhyupaya of Amṛtacandra 29; Kärttikeyanuprekṣā, 420
36 Kärttikeyanuprekṣā 423
स्वाध्याय परम तप
2. Awakening of the self or Avirata-samyag-drşti Guṇasthāna
Spiritual awakening is the result of Granthibheda cutting the knot of ignorance).32 By virtue of cutting the knot, the Bhinnagranthi sees supreme verity and acquires unswerving conviction in the true self.33 This occurrence of Samyagdarśana (spiritual awakening) is consequent upon the instruction of those who have realized the divine within themselves or are on the path of divine realization.34 'Even as a person born blind can see the world as it is on the sudden acquisition of eyesight, so can a soul having experienced the vision the truth as it is. Even as a person suffering from long-drawn disease experiences extreme delight on the sudden disappearance of the disease, so does a soul eternally bound to the wheel of worldly existence feels spiritual joy and bliss on the sudden dawn of enlightenment.35'
STUDY NOTES version 5.0
This is to be borne in mind that the spiritual awakening is to be sharply distinguished from the moral and the intellectual conversion. Even if the man in the first gunasthāna gets endowed with the capacity of intellectual and moral achievements, it cannot be said to have dispelled the spiritual darkness. The characters portrayed by Jaina ācāryas of Dravya-lingi Muni and of the Abhavyas who have attained to the fair height of intellectual knowledge and moral uplift illustrate this sort of life without spiritual awakening. Thus the flower of mysticism does not blossom by the water of mere morality and intellectuality, but requires spiritual manure along with it.
It will not be idle to point out here that the soul in this gūṇasthāna is called Samyagdrsti, Antaratman, Bhinnagranthi, 3 and the occupant of Sthira-drsti, being spiritually
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