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its upliftment and dispenses spiritual pills to suffering humanity." He is the leader of man-kind."2
(2) Secondly, the crowning experience of the mystic has made possible the termination of all sorrows, since the mystic experiences the self everywhere." According to Jainism, he has put an end to all sorrows because he has destroyed all attachment to the objects of the world.
(3) Thirdly, Jainism, the Gītā, and the Upanisads concur with one another regarding the fact that by virtue of selfrealization or establishment in Brahamanic experience, the perfect mystic has transcended the dualities of friends and foes, pleasure and pain, and censure, life and death, sand and gold, attachment and aversion.74
(4) Fourthly, in view of the Kathopanisad and the Mundakopanisad the tangles of the heart of the perfected mystic are unraveled.75 In other words, on account of his arriving at the acme of realization, the mystic is freed from all doubts whatsoever. According to Jainism, the mystic has intuitively known all the objects of the world, owing to the outright removal of all the filth of karman,76 consequently the invasion by any doubt is out of question."7
(5) Fifthly, he who has ascended the mystical heights has necessarily identified himself with evenness and equanimity and kept himself away from the accumulation of the detrimental elements of Puṇya and Pāpa.78 The Bodhapāhuḍa opines that the Arhat has transcended Punya and Papa etc., and equanimity follows from this by implication.79
(6) Sixthly, the Kathopaniṣad and the Gītā recognize that the excellent mystic experiences illimitable bliss.80 The Mokṣapāhūḍa pronounces that the Yogi after extinguishing
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Spiritual Awakening (Samyagdarśana) and Other Essays
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