________________
46
Spiritual Enlightenment
prescribed for a Jaina saint gives no.scope for Jaina mysticism to stoop to low levels of degraded Tantricism. 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 muktikanta are used by authors like Padmaprabha. Seximpulse 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 (I. 30). The pure Jiva has no mind and no senses; it is mere sentiency and an embodiment of knowledge; it is non-concrete and above sense-perception; and different from this is the non-sentient class of substances, namely, matter, Dharma, Adharma, time and space (I. 31, II. 18, I. 113). From eternity the soul in Samsara is in union with Karman (of eight kinds) which represents subtle matter of the non-sentient class (I. 55, 59, 61, 62, 75, 113). There are two kinds of worldly Jivas: Samyagdrshti and Mithya-drshti, the former, the faithful one, realizes himself by himself and thus becomes free from Karmas, while the latter, an ugly soul, is attached to Paryayas (i.e. modes or appearances of things) and thereby wanders in Samsara incurring the bondage of various Karmas (I. 77, 78). The three worlds stand compact with six substances, namely Jiva, Pudgala, Dharma, Adharma, Kala and Akash, which have neither beginning nor end. Of these Jiva 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
