Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 546

Characteristics of Jaina Mysticism
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James seems to be partially right when he characterizes the mystical life with passivity. Outwardly the mystics appear to us as passive beings, but for their own welfare and for the welfare of the people they are fully active. To be more clear, we may say that seeming inactivity is not an essential feature of spirituality; they are the most active beings trying hard for the betterment of the society. (vii) Moral Elevation :
Seventhly, moral elevation is another distinguishing features of Jaina mysticism. Mystics are the upholders of all that is good and perfect, and simultaneously they are the upholders of moral and spiritual values. They follow a full-fledged moral life or we may say that they are practitioners as well as the educators of morality. They teach an eternal ethical code which is beyond the spatio-temporal limitations. We find in them a perfection of moral virtues. Supreme Forbearance (Uttama Kşamā), Modesty (Mardava), Straight-forwardness (Ārjava), Truthfulness (Satya), Purity (Sauca), Self-restraint (Samyāma), Austerity (Tapa), Renunciation (Tyāga), nonattachment (Akimcanya), and Celibacy (Brahmacarya) are constitutive of mystics' moral life.34 It is inconceivable that the mystic who has attained supremacy on account of the realization of perfect Ahimsā may in the least pursue an ignoble life of Himsā, a life of vice. He is no doubt, beyond the category of virtue and vice (Punya and Papa), good and evil (Subha and Aśubha), psychical states; yet he may be pronounced to be the most virtuous soul in the world. Dr. Radhakrishnan sums up the whole matter while saying that the great sin is the sin of disbelief in the potential powers of the human soul. To know oneself and not to be untrue to it, is the essence of the good life.35 (viii) Freedom from fear :
Eighthly, the transcendental life is free from fear. Mystical state is a free state. It is free from every type of foreign things other than the spirit. The Samayasära tells us that the souls with right belief free themselves from doubt and therefore they are free from fear. The seven types of fears are not found in the mystic. Thus, fear relating to this life, fear relating to future life, fear of being without protection, fear of the disclosure of what is kept in secret, fear of pain, fear of accident, and fear of death are not seen in a mystic. 36 Hence, the mystical life is a life of fearlessness. (ix) Holiness :
Ninethly, spirituality with intuitive insight, ineffability and moral elevation is also associated with holiness. The mystics belong not to an ordinary world but to the world of holiness. They are the perfect incarnation of holiness and sacredness. The mystics are the holy beings and are rejoicing the breath of holiness. Or, the holy mystics transcend the categories of good and evil, right and wrong etc. The emergence of holiness is a concomitant phenomenon in the mystic's sacred life. They radiate the rays of holiness to the other worldly beings. (x) Permanency:
Tenthly, the transcendental experience is not a temporary phase in mystic's life. Rather it is a permanent state of transcendental self. Though, it is worthy to note, in the stages of spiritual development i. e., the Gunasthanas, we come across the transient states of illumination, yet after the stages of Sayogakevalin and Ayogakevalin (to be dealt with later on the self is in the state of permanent peace, joy and bliss. Thus this view that mystical states cannot be sustained for long,' has an half truth,37 We may say that the self in the illuminative stage casually enjoys the spiritual bliss, but Arhats and the Siddhas are the inhabitants of the eternal and infinite spiritual world. Therefore, the essential characteristic of Jaina mysticism is permanency rather than transiency. (xi) Social Characteristics :
Finally, the transcendental life is associated with some of the social characteristics.