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Introduction
49
we find similar experiences. It may be noted in conclusion that the excessive rigidity of the code of morality prescribed for a Jaina saint gives no scope for Jaina mysticism to stoop to low levels of degraded Tāntricism. It is for this very reason that we do not find the sexual imagery, so patent in Western mysticism, emphasized in Jainism, though similes like muktikāntā are used by authors like Padmaprabha. Sex-impulse is considered by Jaina moralists as the most dangerous impediment on the path of spiritual realization, so sensual consciousness has no place whatsoever in Jaina mysticism. The routine of life prescribed for a Jaina monk does not allow him to profess and practise miracles and magical feats for the benefit of householders with whom he is asked to keep very little company,
9. Dogmatical and Philosophical Accessories of Author's Discussion - Jiva and Ajiva are essentially different from each other, and one should not be identified with the other (1. 30). The pure Jiva has no mind and no senses; it is mere sentiency and an embodiment of knowledge; it is nonconcrete and above sense-perception; and different from this is the non-sentient class of substances, namely, matter, Dharma, Adharma, time and space (l. 31, II. 18, 1. 113). From eternity the soul in Samsära is in union with Karman (of eight kinds) which represents subtle matter of the non-sentient class (1.55, 59, 61, 62, 75, 113). There are two kinds of worldly Jivas : Samyag-drsti; and Mithyādrsti; the former, the faithful one, realizes himself by himself and thus beco. mes free from Karmas; while he latter, an Ugly soul, is aitached to Paryāyas (i.e., modes or appearances of things) and thereby wanders in Saṁsāra incurring the bondage of various Karmas (1.77, 78). The three worlds stand compact with six substances, nainely Jiva, Pudgala, Dharma, Adharma, Kāla and Akāśa, which have neither beginning nor end. Of these Jiya alone is sentient and the rest are non-sentient. Pudgala or matter is concrete and of six kinds, while the remaining are non-concrete. Dharma and Adharma are the neutral causes of conditions of motion and rest of the moving bodies. Nabhas or space accommodates all the substances. Kāla or time is a substance characterised by continuity or being; it is an accessory cause of change when things themselves are undergoing a change; and it is of atomic constitution with separate units. Dharma, Adharma and Akāśa are indivisible and homogeneous wholes. Jiva and Pudgala alone have movement and the rest are static. Ātman, Dharma and Adharma occupy innumerable space-points; Ākāśa, which gives accommodation to all the substances, has infinite spacepoints; while Pudgala or matter has manifold space-points. Though they
1 R D. Ranade : Mysticism in Maharashtra p. 7. 2 Prof Ranade remarks Spirituality is gained not by making common cause with
sexuality, but rising superior to it' (Ibid. p. 10)
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