Jain Journal 1974 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 18

JULY, 1974
We have mentioned that Jainism examines truth from various points of view and it is only a synthesis of these points of view that can give a complete picture. To a certain extent this method seems to have been adopted by Mahavira with the view of reconciling the warring systems of philosophy and religion, prevalent in his day. If a disputant came to him and made a certain statement, he would not say that the statement was untrue but that the statement was true from a particular point of view, and other points of view were also possible. As a rule, in the religious doctrine two points of view are commonly adopted : Niścaya Naya or the point of view of ultimate reality and Vyavahāra Naya or the conventional point of view.
The Doctrine
Jainism starts by laying down the path to salvation as consisting of three stages namely Samyag Darśana, Samyag Jñāna and Samyag Caritra. These three stages do not begin one after another but more or less run concurrently, overlapping each other. Jñāna and Caritra can be correctly translated as knowledge and conduct. Samyag Darsana has often been translated as right "belief” and that is also correct from the conventional point of view ; from the point of reality, however, it can be correctly described only, as religious experience. The literal translation would be “vision" and it may be taken to mean the living faith which changes the whole outlook on life. The experience consists in the realization that there is within ourselves something which is capable of infinite joy and power independently of the senses. The system therefore is essentially mystic.
Even among people genuinely interested in religion, mysticism has very often been in bad odour. It is regarded only as a selfish system where one is concerned in saving one's own soul and becomes indifferent to human suffering. Jaina mysticism is not, however, open to such criticism. It has been stated before that, to distinguish the genuine from the spurious experience, certain tests have to be applied. On analysis these tests are found to consist of the basic virtues which either the Samyag Drşți (a person who has had spiritual experience) possesses already or acquires as a result of spiritual experience.
The eight attributes of this experience are : Nihsankita that is to say freedom from fear or doubt, in other words faith ; Nihkānkṣita or freedom from desire which in the case of a layman would mean contentment ; Nirvicikitsa or freedom from hatred or disgust and pride ; freedom from pride is specially stressed in dealing with this anga. Eight