Jaina Mysticism and Other Essays

Author(s): Kamalchand Sogani
Publisher: Prakrit Bharti Academy

Page 8

JAINA MYSTICISM
In the cultural history of mankind, there have been persons who regard spiritual quest as constituting the essential meaning of life. In spite of the marked environmental differences, their investigations have exhibited remarkable similarity of experience and expression. Such persons are styled mystics and the phenomenon is known as mysticism. Like the mystics of Hinduism, Buddhism, Christianity, Islam etc. Jaina mystics have made abundant contribution to the mystical literature as such, though unfortunately the well known Encyclopaedia of Religion and Ethics', does not make mention of Jaina mysticism along with Hindu mysticism, Buddhist mysticism, Muslim mysticism, Christian mysticism etc. So far as I know, it is Dr. A. N. Upadhye who has for the first time discussed, though briefly, the nature of Jaina mysticism. It will not be, amiss to point out here that the Jaina ācāryas have handled this topic quite systematically and in great detail.
The equivalent. expressions in Jainism for the word 'mysticism' are: Suddhopayoga', Arhat* and Siddha state', Pandita-Pandita Maraņa", Paramātman-hood?, Svasamayas, Parādsstio, Sāmarthya-Yoga', Ahimsā!!, Ātmasamāhita state\?, Sambodhi"), Samatva!“, etc. All these expressions convey identical meaning of realising the transcendental self. The traditional definition of Jaina mysticism may be stated thus: Mysticism consists in the attainment of Arhat-hood or Siddha-hood through the medium of Samyagdarśana (spiritual awakening), Samyagināna (value knowledge), and Samyakcāritra (ethico-spiritual conduct) after dispelling Mithyādarśana (spiritual perversion), Mithyājnāna (perverted value knowledge), and Mithyācāritra (perverted conduct)". Kundakunda (1st cent. A. D.) records departure from this terminology when he says : 'Mysticism consists in realising.