Jaina Acara Siddhanta aur Svarupa

Author(s): Devendramuni
Publisher: Prakrit Bharti Academy

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Jaina Acara: Siddhanta aura Swarupa
the Jaina stages of spiritual development is superficial because the concern of Jainism is not the mind but its control.
The Gita very much represents the Vedic viewpoint. It deals with the three nature-born qualities. Dr. Radhakrishnan says that there are three steps leading to spiritual development. "Tamas'or ignorance is characterized by inertia and inaction. Under its influence one becomes a slave to circumstances and leads a dull, passive life. Under the influence of Rajas one becomes a slave to never-ending desires and craving for sensual pleasures and luxurious living. When sattiva predominates it is the refulgence of knowledge and purity of conduct. In this state the soul transcends the three qualities. It attains its summum bonum. Every man has within him these three qualities. The goodness or badness of a person depends on which of the three holds sway at a particular time. The other two remain suppressed when one predominates. This is why the best people have some weakness and the worst have some goodness. The Gita says that these three qualities firmly tie the imperishable soul. Also that the whole creation is deluded by objects evolved from the three modes of nature. Perversion, non-observance of vows, negligence, passions and activity may be compared to some of these qualities. In 'tamoguna' there is perverted belief; in rajoguna there are passionate, multifarious activities and in 'satoguna' you have the right vision, knowledge and conduct all together. Let us now take the stages one by one for comparative estimate :
(1) The first stage of spiritual development is of darkness and ignorance. 'Rajas' and 'Tamas' have a tendency to merge. When satoguna is suppressed, there can be no enlightenment.
(2) It is not substantially different from the first. The only difference is that a little bit of 'satoguna' also comes to the fore for a short while.
(3) This is all extrovert action. Rajas predominates. Nothing but the world seems to exist.
(4) The thoughts are pure but not the conduct which is ruled by Raja and Tama.
(5) The conduct, too, improves a little. But the lordship resides with Rajas mixed with Tamas.
(6) Both thoughts and conduct are satoguna but the other two co-exist which desire to lord it over sattva.
(7) Tama is controlled but Raja only partially.
(8) It is an attempt of satoguna to control rajas.
(9) Satoguna leaves rajas almost dead. Only subtle greed is not won
over.
(10) Satoguna destroys even the subtle rajas.