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its distinction with other objects of the world around does not arise. The awakened self therefore withdsaws his mind from externalities and fixes it in the depth of his own self. (vi) Incentive of bodily impurity (asuci-anuprekśā) : The awakenedself derives inspiration from the fact that the body is full of impurities and is the root cause of birth, death, mental and physical sufferings. Consequently, attachment to body is of no consequence in the interest of higher life. (vii) Incentive of the universe (lokānuprekśā) : In this beginningless universe which has many things as its constituents, the importance of human existence can be assessed. The significance of human life cannot be denied without falling into inconsistency. Thus the awakenedself is encouraged to make use of this life for higher advancement. (viii) Incentive of the difficulty of attaining spiritual calm (bodhidurlabhānuprekśā) : The awakened-self is aware of the fact that there are formidable obstacles in arriving at the acme of spiritual realization. In consequence, he is required to set aside indolence and inactions in this very life for traversing the path of spiritual realization. (ix-xi) Incentive of influx, stoppage and shedding of karmas (āśrava-saṁvara-nirjarānupreksa): The awakened-self dwells upon the consequence of karmas in their various forms. This prepares the self to rise at the height of blissful experience bereft of karmas. (xii) Incentive of sacred preachings (dharmānuprekšā): The awakenedself is inspired to practise ahimsa-dharma preached by an arhat. This inspiration is .so total that he feels an innner urge to observe forgiveness, selfcontrol, continence and the like. The observance of these virtues culminates in self-contemplation and social upliftment.
Having been guided by the incentives to spiritual life, the aspirant devotes his energies to meditation, devotion and svādhyāya alongwith the performance of other spiritual exercises. Before taking up these spiritual practices, he resorts to moral discipline in the form of aņuvratas and mahāvratas. Without moral observances, the spiritual practices cannot be sustained. According to the Jaina faith, moral and spiritual discipline find their completion in the life of the muni, since the life of the householder affords only partial ground for them. The moral and
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Jaina Mysticism and other essays
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