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activities (Yogas), but preserves omniscience and other characteristics89. In this stage the soul stays for the time required for pronouncing five syllables— a, i, u, ļ, lppo. After this, disembodied liberation results (Videha Mukti). To be more clear, the self in the Sayoga Kevali and Ayoga Kevali Gunasthānas bears the title of Arhat' and after this, the title of Siddha'.91 This state of Siddha is beyond all Guņasthānas. 92
. It may be noted here that the self in these Gunasthānas is called Paramātman93, the doer of Vrttisamkşaya”, and the possessor of ParādȚstios. This perfected mystic is established in truth in all directions%. He experiences bliss, which is supersensuous, unique, infinite, and interminable. Whatever issues from him is potent enough to abrogate the miseries of tormented humanity. His presence is supremely enlightening. He is the spiritual leader of society”. Just as a mother educates her child for its benefit and a kind physician cures diseased orphans, so also the perfected mystic instructs humanity for its upliftment and dispenses spiritual pills to the suffering humanity100. He is always awake101. He has transcended the dualities of friends and foes, pleasure and pain, praise and censure, life and death, sand and gold, attachment and aversion 102. Since he is the embodiment of spiritual virtues, he leads a life of super-moralism but not of amoralism!03. Thus we may conclude by saying that the cognitive, conative and affective tendencies of the perfected mystic reveal their original manifestation in supreme mystical experience, which is ineffable and transcends all the similes of the world. 104
REFERENCES
1. Encyclopaedia of Religion and Ethics by J. Hastings (Edinburgh, 4th edition, 1958) 2. Paramātmaprakāśa of Yogindu, Introduction, PP. 39, 40, 41. (Rāyacandra Jaina Sastramálā, Bombay)
Jaina Mysticism and other essays
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