Traces of Mysticism in Jainism (Study)
by Sadhvi Madhystha Prabha | 2021 | 103,765 words
This page relates ‘Traces of Mysticism in other Anga Agama’ of the study on the concept of Mysticism in Jainism exploring key concepts such as Jaina metaphysics and Jain ethics. The present research is divided into six chapters, beginning with an introduction to mysticism, examining its characteristics from both Western and Eastern perspectives. Subsequent chapters delve into the mystical aspects of Brahmanic and Shramanic literature, analyzing texts from the Shvetambara and Digambara traditions to unearth traces of Jain mysticism.
Go directly to: Footnotes.
2.6. Traces of Mysticism in other Aṅga Āgama
[Full title: 2. Traces of Mysticism in Canoncial Literature (6) other Aṅga Āgama]
According to the mystical theory, a mystic aspirant makes use of words, symbols, illustrations, stories and parables etc. to represent, to explain and to express his mystical experiences to a non-mystic. Of all these expressions, stories and parables are believed to be the best expression for common understanding. The teachings of Lord Mahāvīra i.e., in the Aṅga Āgama, Nāyādhammākāhāo, Upāsakadaśā, Antakṛtadaśā, Anuttaropapātikadaśā and Vipāk-Sūtra are mystical teachings through parables, stories and illustrations. These Āgamas are mostly concerned with the ethical aspect of an aspirant who seeks for self-realization. These canonical literature deals with mythological and historical stories that gives an expression of how gradually succession takes place in spiritual life. The stories highlight that a mystic aspirant, having heard the sermon of Tīrthaṅkara, knowing the mortality of the world and worldly pleasure get detached from everything and aim to tread on the path of spirituality to realize the truth. The stories of these Āgamas present the significance of three jewels right faith, right knowledge and right conduct for mystical experiences, which constitute the path of self-realization. It further details about self-effort in ethical conduct of asceticism leading to destruction of karma and attainment of supernatural powers, the mystical experiences of absolute or relative type.
Moreover, it is very well expressed and depicted that mystic journey for mystical experience is not just one day journey. It includes long term effort on the part of mystic which includes many past births. Thus, the ethical mysticism is dealt in detail.
Nāyādhammākāhāo[1] explains the secrets of spirituality by the means of stories and illustrations. The stories present the gradual progress of soul from the practice of Śrāvaka Dharma and accepting ascetic life, practicing five great vows, self-restraint and austerity leads to destruction of karma and brings purity of soul.
Upāsakadasā[2] presents biographies of ten lay-followers of Lord Mahāvira, who also accepted Śrāvaka Dharma, practiced Śrāvaka Pratima, and attained great spiritual heights, that resulted in birth in celestial form and then attainment of self-realisation in the next birth. It also provides the fact of attainment of mystic powers[3] by a laity follower during his spiritual practices.
Antakṛtadaśā[4] mentions about the mystic practitioners who have attained the spiritual height i.e., self-realisation and liberation i.e., the mystical experience in there that very life by the practice of restraint and austerity.
Anuttarapapātikadaśā[5] gives the story of those aspirants who take birth in Anuttara Vimāna due to the practice of higher forms of spirituality. And from where they will assume human body followed by their alignment and salvation.[6]
Vipāka-Sūtra[7] deals with the sermons of Lord Mahāvira on the law of karma that throws light on the fruition of auspicious and inauspicious karma.
Praśnavyākarṇa[8] deals with the principles of Jain morals and ethical teachings, the aśrava (influx of karma),[9] saṃvara, nirjara (disassociation of karma) of which the aśrava is the obstructing factor and saṃvara and nirjara are the means that lead to the mystical state of self-realization and liberation. The detail discussion of these concepts will be dealt in chapter four.
Footnotes and references:
[1]:
[2]:
Uvāsagadasāo, Text, Hindi version with Notes, Synod-Chief Ācārya Tulsī, Chief Editor Ācārya Mahāprajña, Editor/Translator Muni Dulharaj, Ass. by Muni Jitendrakumar, Jain Vishva Bharti, Ladnun, 2020.
[3]:
Ibid, 8.37, 1.66, The Life of ‘Ānanda’, and ‘Mahashataka’ who attained Avadhi Jñāna, the relative mystical experience during their spiritual awareness.
[4]:
[5]:
Anuttarapapotikadaśā Sūtra, With Main Text, Meaning and Commentary, ed. Nemichanddra Batiya, Parasmal Chindaliya, Śri Akhil Bhāratīya Sudharma Jaina Sanskriti Rakshak Sangh, Jodhpur, 2009.
[6]:
Nandī Sūtra, ed. Ācārya Mahāprajña, With Text, Sanskrit Commentary, Hindi Translation, Appendices etc, Jaina Vishva Bharati Institute Ladnun, 1997, 89
[7]:
Vipāka Sūtra (Vivāga-Suyama), Original Text, Hindi Version, Notes, Annotations, Appendices etc., Convenor and Editor Yuvācārya Muni Madhukar, tran. Roshanlal Jain, ed. Shobhachandra Bharil, Śri Āgama Prakashan Samiti, Beawar, 2nd edn., 1992.