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sublime destination by dint of ascending the rungs of meditational ladder. In this stage the soul now possesses dispassionate activities along with omniscience (Kevalajnana). It is a state of Jivana Mukta, a supermental state of existence and an example of divine life upon earth. The self becomes Arhat. It may be noted here that the self in this stage is called Paramatman, and the possessor of Paradrsti. This perfected mystic is established in truth in all directions. He experiences bliss, which is supersensious, 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 humanity. He is always awake. He has transcended the dualities of friends and foes, pleasure and pain, praise and censure, life and death, sand and gold, attachment and aversion. Since he is the embodiment of spiritual virtues, he leads a life of supermoralism but not of a-moralism. 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 similies of the world.
After this, disembodied liberation results (Videha Mukti). The self now carns the title of Siddha'.
My faith in non-voilence remains as strong as ever. I am quite sure that only should it answer all our requirements in our country, but that it should, if properly applied, prevent the bloodshed that is going on outside India and is threatening to overwhelm the Western World'.
-Gandhiji
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