ISJS Jainism Study Notes E5 Vol 04

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

Page 267

this stage complete meditational self-submergence is lacking, though there is complete self-restraint (Sa yama), this stage is styled Pramattavirata g asth na, i.e. here Pram da exists with selfrestraint." [63] Nevertheless this stage may be regarded as the terminus of purgative way. It may be noted here that the self in the fifth g asth na and onwards is called C ritr. [64]
5. Illumination of
Apramata Virata Apurvakara a Anivrtikara a, Suk masampr ya,
Upa ntaka ya and
K nanka yag asth nas
These g asth nas from the seventh to the twelfth are the meditational stages or the stages of illumination and ecstasy. In other words, these are the stages of K nt and Prabh d tis.[65] It is to be noted here that the self oscillates between the sixth and the seventh gasth nas thousands of times and when it attains steadiness, it strenuously prepares itself either for suppressing or for annihilating the conduct-deluding Karmas. [66] This oscillation is the result of the struggle between Pram da and Apram da. By the time the aspirant reaches the seventh gasth na, he has developed a power of spiritual attention, of self-merging and of gazing into the ground of the soul. It is through the aid of deep meditation that the mystic now pursues the higher path. In consequence, he arrives at the eighth and the ninth stages known as the Anivrtikara a and the Anivrtikara a g asth na, where exists the state of profound purity. In the tenth g asth na known as Suk ma-sampr ya there is only subtle greed that can disturb the soul. [67] The soul suppresses even this subtle greed in the eleventh g asth nas known as Upa ntaka ya and thus absolves itself from the rise of all types of passions. If the self follows the process of annihilation instead of suppression it rises directly from the tenth to the twelfth gasth na known as K nanka ya g asth na.[68] Here the conduct deluding Karma is destroyed instead of being suppressed. P jyap da rightly observes that meditation produces supreme ecstasy in a mystic who is firmly established in the self. Such an ecstatic consciousness is potent enough to burn the K rmic fuel; and then the person remains unaffected by external troubles and never experiences discomposure. [69]
6. Dark Period of the Soul post Illumination:
Owing to the suppressed passions gaining strength, the illuminated consciousness of the eleventh g asth na falls to the lowest stage of Mithy tva or to the fourth stage of Avirata Samyagdṛṣṭi g asth na The consequence is that the ecstatic awareness of the transcendental self gets negated and an overwhelming sense of darkness envelopes the mystic. It may be noted that not all mystics experience this dark period. Those of them who ascend the ladder of annihilation escape this tragic period, whereas those who ascend the ladder of suppression succumb to its dangers and pains. Mystics of the latter type no doubt will also reach the pinnacle of transcendental life, but only when they climb up the ladder of annihilation either in this life or in some other to come.
7. Transcendental life of (A) Sayogikeval and (B) Ayogakeval g asth na:
The slumbering and the un-awakened soul, after passing through the stages of spiritual awakening, moral and intellectual preparation, now arrives at the sublime destination by dint of ascending the rungs of meditational ladder. In the thirteenth stage the soul possesses dispassionate activities (Yoga) and omniscience (Kevalajn na), hence it is known as Sayogikeval g asth na.[70] It is a state of Jvana-Mukta, a supermental state of existence and an example of divine life upon earth. The fourteenth stage is called Ayogakeval g asth na, as there the soul annuls all activities (Yogas), but preserves omniscience and other characteristics. In this stage the soul stays for the time required for pronouncing five syllables - a, i, u,, I [71] After this, disembodied liberation results (Videha Mukti). To be more clear, the self in the Sayogikeval and Ayogakeval g asth nas bears the title of 'Arhat' [72] and after this, the title of 'Siddha' [73] This state of Siddha is beyond all a asth nas. [74]
It may be noted here that the self in these gasth nas is called Param tman (75), the doer of V ttisa k aya [76], and the possessor of Par d ti. [77] This perfected mystic is established in truth in all
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STUDY NOTES version 4.0