Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 40

JAINISM : ITS HISTORY, PRINCIPLES
31
He must so train himself as not to be affected or moved by the objects of the senses. A beautiful or an ugly sight, a charming note or a jarring sound, a fragrant or foul smell, a flavoury or a tasteless dish, and a tender or a rough touch should arouse in him no feelings of joy or hatred, attraction or repulsion. He should devote himself to deep meditation, eulogistic recitations of the twenty-four Tirthankaras and homage to them, confession of sins unwittingly committed and fresh determination to be more cautious and careful, and detachment of thought from the body. All these come under the twenty-eight fundamental qualities (mulaguna) of an ascetic, by cultivating which no fresh inflow of karmas takes place in his soul. The existing karmas may then be exhausted by allowing them no opportunity to bear fruit. This is done by means of various practices, the chief of which is meditation. Withdrawing his senses from all objects, concentrating his mind on the Self, he should reflect upon the nature of reality as propounded under the seven tattvas, the qualities of the arhats and the siddhas, and the way to perfection. He should so absorb himself in these thoughts that hunger or thirst, cold or heat, praise or censure, and worship or blows may have no effect on him. Forgiveness to all creatures, complete absence of self-conceit, deceitfulness, or greed, perfect honesty, complete selfcontrol, and chastity should characterize all his actions, utterances, and thoughts. He should be friendly towards all, pleased with the learned, compassionate and helpful to the suffering, and indifferent towards those who might be uncharitably inclined towards him. The one aim before an ascetic should be to perfect himself in self-control and knowledge and be a light to himself and others.
There are fourteen stages of spiritual advancement (guna-sthānas). At the first stage, an aspirant is steeped in falsehood (mithyātva). If he is lacking in the right belief, he is at the second stage (sāsādana). There may be a mixture of rightness and falsehood in his mental attitude (mišra). Right belief (samyag-darsana) constitutes the fourth stage. Partial moulding of conduct according to the right faith is the fifth stage (desa-virata). The ascetic begins activities at the sixth stage with some slackness in conduct and thought