Uniqueness of jain Spirituality

Author(s): Ramjee Singh
Publisher: Z_Sumanmuni_Padmamaharshi_Granth_012027.pdf

Page 7

Glory of Jain Culture
fraught with social utility, but morality pervaded with spiritualism can alone lead us to the transcendental heights. Right Faith (Samyagdarsana) is origination of spiritual conversion or awakening of the self (Aviratsamyagdrsti Gunasthân), which is sometime consequent upon the instruction of those who have realised the divine within themselves or on the path of realisation through instruction from the spiritual teacher (Sad-Guru) - Arahanta (Bodily liberated), Siddha (Disembodied liberated), Acharya (Spiritual Initiator), Upadhyaya (Teacher) and Sadhus (Saints). There are types of spiritual conversion and there are requisites of mystic's journey after spiritual conversion. Then at the stage of purgation, the aspirant achieves a mental attitude of self-denial and self-control. Scriptural study is also necessary to develop right knowledge. Then devotion is also required which implies the sublime affection, circumscribed by immaculacy of thought and emotion towards the divinity- realised souls. Then there are 16 kinds of reflection as the embodiment of knowledge, action and devotion. After purgation, there are higher stages of advancement with the rise of Samjvalana and nine sub-types of passion in such a mild form that it cannot generate Pramada in the constitution of the Self. Onward 7th stage to the 12th stage of Spiritual Development are meditational stages or the stages of illumination and ecstacy. The spiritual aspirant who possesses the fresh fruits of contemplation may encounter his
outright purification, and expend a swingback into darkness. This divides the first mystic life (illuminative way) to the second mystic life (transcendental life), where the shombering and unawakened soul, after passing through the stages of spiritual conversion, moral and intellectual preparation, arrives at a sublime destination by ascending the rungs of meditational ladder. Now by virtue of his metamorphoses into transcendental self neither abandons nor adopts anything, but rests in eternal peace and tranquility. The self which was once swayed by perversion, non-abstinence, spiritual inertia and other types of passions and quasi-passions refuses to be deflected by them. It is an example of divine life on earth. Potentiality has been turned into actuality. The discrepancy between belief and living has vanished. It is the final consumation of spiritual life (Sayoga Kevali Gunasthana). The next and the final stage is that of disembodied liberated stage (Ayogi Kevali Gunasthan), where the soul annuals even the vibratory activities. At both these stages, the Self is called Arahanta having seven kinds differing in certain outward circumstances. The Arahanta is the ideal saint, the supreme spiritual teacher and the divinity-realised soul, and established in truth in all direction. He is freed from anger, pride, deceit, greed, attachment, hatred, delusion, animal existence and pain. He has a life of super-moralism but not a a-moralism. He is the overplus surpassing all that can be clearly understood and
The Uniqueness of Jain Spirituality