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CHARACTERISTICS OF THE PERFECTED SAGE:
We now propose to represent the similarities and dissimilarities in the conception of perfected mystic or the ideal sage as propounded by Jainism, the Gītā and the Upanişads. We are concerned with the characteristics which a mystic has evolved in his person by virtue of his strenuous striving after the spiritual goal.
First, he has banished and brushed aside all the desires from the texture of his self because of his exclusive occupation with the accomplishment of the supreme desire, namely, the realization of the Atman, thus seeking consummate satisfaction in the self by self. 62 His undertakings exhibit destitution from desire.63 On account of his self-control renunciation of all Parigraha and desires, and conquest of all the senses, he escapes and eludes the bondage despite his performance of action for the benefit and guidance of mankind.65 In other words, he remains uncontaminated by the fruits of actions like the leaf of lotus which does not get polluted by water.66 In short, the perfect Yogi sees action in inaction and inaction in action.67
We find concordance on this point when Jainism announces that the consummate mystic has extirpated the inįmical passions depriving the self of highest attainments along with the conceptual transformations of the mind and rests satisfied with the Ātmanic experience.68 His mental, vocal and physical actions are neither impelled by desire nor born of ignorance.69 The activities of standing, sitting, walking and preaching, knowing and seeing are not the results of desire, and consequently they are incapable of entangling the self in bondage. Just as a mother educate her child for his benefit and a kind physician cures diseased orphans so also the perfected mystic instructs humanity for
Spiritual Awakening (Samyagdarśana) and Other Essays
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