International Jain Conference 1985 3rd Conference

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International

Page 113

the Samyagdrsti considers his own self as genuine abode, regarding the outward physical dwelling places as artificial. He renounces all identification with the animate and inanimate objects of the world and properly weighs them in balance of his discriminative knowledge. His is the only self that has acquired the right of Moksa. Besides, he practices universal compassion (Anukampa), does not hanker after worldly opulence and empyreal pleasures, shows no feeling of disgust at the various bodily conditions caused by disease, hunger etc. and is free. from all fears. Again, being over-whelmed by fear, inferiority and greed for profit, he does not recognise Himsa as Dharma. Apart from this, he has deep affection. for spiritual matters and strengthens the conviction of those who are faltering in their loyality to the path of righteousness and disseminates spiritual religion. through various means best suited to time and place.
Fall from spiritual awakening
If the spiritual awakening is due to the total annhilation of Darsana Mohaniya (vision-deluding) Karma, the self has thrown over all the chances of its fall to the lower stage. But if the spiritual awakening is consequent upon the suppression of Darsana Mohaniya Karma, the self either falls to the lower stage or remains in the same stage with the emergence of certain defects ordinarily incognisable.
2. Purgation
After dispelling the dense and intense darkness caused by the vision-deluding (Darsana Mohaniya) Karma, the ardent longing of the awakened self is to purge the conduct deluding (Caritra Mohaniya) Karma which now stands between it and the transcendental self. Only those who are in possession of sturdy will are capable of doing so, says Amrtacandra. In this stage, the aspirant gradually makes himself free from all Himsa root and braneh. In consequence, he first adopts the five partial vows (Anuvratas) in order to sustain the central virtue of Ahimsa, as far as possible. This state of self's journey may be called partial purgation, since here the aspirant avoids intentional Himsa of two to five sensed. Jivas, but he has to commit the intentional Himsa of one-sensed Jivas, namely the vegetable bodied, fire bodied etc. Besides, the Himsa which is committed in being engaged in a certain profession, in performing domestic activities, and in adopting defensive measures cannot be avoided by him. Afterwards, the aspirant, being motivated by certain incentives to spiritual life (Anupreksa) becomes a saint in order to negate Himsa to the last degree. In consequence, the saint observes five Mahavratas and practises internal and external austerities with special attention to meditation, devotion, and Savadhyaya. Besides, he gets food by begging, eats only a little, gets over sleep, endures troubles, practises universal friendship, adheres to spiritual upliftment, and turns away from acquisitions, associations and life-injuring
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