Spiritual Discipline and Practices in Jainism

Author(s): Bhagchandra Jain
Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf

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stage (darsana Pratima) in which true and unshakable falth in Jainism with firm conviction in the reality of seven fundamental principles (saptatattvas) of Jainism and devotion to Pancaparamesthins (arhanta, siddha, acarya, upadhyaya, and sadhu) is required. After a long practice, he becomes Samyagdrsti (possessing right vision, right knowledge, and right conduct). As a result there should be eight attributes (guna) in him at this stage, i) freedom from doubt in the teaching of the Jina (nihsankita), ii) freedom from desire for worldly enjoyment) nihkanksita), iii) freedom from care of body (nirvioikitsa), iv) following right path (amudhadrstittva) v) reinstatment of right belief (athitikarana), vi) edification (upaguhana), vii) love and affection for good people (vatsalya), and viii) respect for religious teachings with good deeds (prabhavana)." He should also not be proud of knowledge (jhana), worship (puja), family (kula), caste (jati), wealth (radhi), practices tapa), and beauty (vapu).
Some more qualities of Samyagdarsana are : (spiritual craving) upasama (tranquillity), nirveda (disgust with mundane existence), devotion (bhakti), anukampa (compassion), ninda (remorse), garha (repentance ) and vatsalya (loving kindness).48 Hemacandra. Aticaras of Samyagdarsana are: sanka (doubt in the teachings of Jinas), kanksa (desire for worldly enjoyment), vicikitsa (disgust at the afflicted), anyadrstiprasamsa (admiration for the knowledge and conduct of the wrong believer and samstava (praise of wrong believers)
A true follower of Jainism will ponder daily over twelve points of meditation to realize self or deep-reflection (dvadasanupreksa) as follows: transitoriness (anitya), helpessness (asurana), transmigration (samsara), loneliness (ekatva), distinctness (anyatva), impurity (asuci), influx(asrava), stoppage (samvara), dissociation (nirjara), the universe (loka), rarity of enlightement (bodhidurlabha), and the truth (dharma) proclaimed by religion. These refletions help the spiritual aspirants to practise moral virtues such as forbearance (sama), modesty (mardava), straightforwardness (arjava), purity (sauca)truthfulness (satya), self restraint austerity (tapa), renunciation (tyaga), non-attachment (akincanya), and celibacy (brahmacarya)." The realisation of self through these attributes generates tranquillity, disenchantment with meterialistic world, prosperity, supreme perfection, and final beatitude. Householders and mendicants can achieve these attributes through spiritual disciplines
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