Jaina Mysticism - Book Summary

Here's a comprehensive summary of the provided text on "Jaina Mysticism" by Dr. Kamal Chand Sogani:

Introduction: Defining Jaina Mysticism

The author begins by establishing that Jaina mystics, like those in other major religious traditions, have made significant contributions to the spiritual quest and have systematically detailed their experiences. The core of Jaina mysticism is defined as the attainment of Arhat-hood or Siddha-hood through Samyagdarśana (right faith/attitude), Samyagjñāna (right knowledge), and Samyakcaritra (right conduct), by dispelling their opposites.

Evolution of Terminology in Jaina Mysticism

The text highlights that the terminology used to describe mysticism has evolved.

Traditional View: Attainment of Arhat/Siddha state through the triple jewels (right faith, knowledge, conduct).
Kundakunda (1st century AD): Realizing the Paramātman (transcendental self) through the Antarātman (internal self) after renouncing the Bahirātman (external self).
Haribhadra (7th century AD): Arriving at Vrttisaṁkşaya (cessation of mental states) through stages of Samyagdrsti and Caritri after abandoning the Apunarbandhaka stage (a transitional stage of Mithyādṛṣṭi). He also describes mysticism as attaining Parādrsti (transcendental insight) through stages like Mitra, Tārā, Balā, and Diprā Drṣṭis (elementary to deep meditational insights), which are further categorized as unsteady (first four, in Apunarbandhaka stage) and steady (last four, in Samyagdrṣṭi and Caritri stages).

The author clarifies that these different terms refer to the same fundamental concept:

Paramātman: Arhat/Siddha-hood, Parādrsti, Vrttisankşaya.
Antarātman: Samyagdarśana, Sthirādrṣṭi, Samyagdrsti, Samyagjñāna, Samyakcaritra, Caritri, Kāntā, and Prabhā Drṣṭis.
Bahirātman: Mithyadarśana, Apunarbandhaka stage, Mitra, Tārā, Balā, Diprā Drṣṭis, Mithyājñāna, Mithyācaritra.

The Mystic Way: A Seven-Stage Framework

Drawing parallels with Evelyn Underhill's stages of mysticism, the author maps the Jaina path onto a similar framework:

Awakening of the transcendental self: The initial realization of the true self.
Purgation: The process of cleansing the self of impurities.
Illumination: Experiencing deeper spiritual insights.
Dark night of the soul: A period of spiritual struggle or desolation.
Transcendental life: The ultimate state of spiritual realization.

This framework is then correlated with the fourteen Gunasthānas (stages of spiritual evolution) in Jainism:

1. Dark period of the self prior to awakening (Mithyātva Gunasthāna): Characterized by Mithyādarśana (wrong belief) and Moha (delusion). Souls here identify with the body, fear death, and mistake wrong for right. This stage includes Bhavabhinandis (those who will never achieve liberation) and Apunarbandhakas (transitional souls who have developed the first four unsteady "Drṣṭis" and are moving towards the right path). The latter are less intensely in darkness.
2. Awakening of the self (Aviratasamyagdrṣṭi Gunasthāna): This is the stage of Granthibheda (cutting the knot of ignorance), leading to Samyagdarśana. It's described as a sudden clarity, like regaining sight after blindness, bringing immense spiritual joy. This conversion is distinct from mere moral or intellectual progress. Souls in this stage are called Samyagdrsti, Antarātman, Bhinnagranthi, and Sthirādrṣṭi. They identify with their true self, renounce worldly attachments, practice compassion, and are free from fear.
3. Fall from awakening (Sāsādana and Miśra Gunasthānas):
- Sāsādana Gunasthāna (second stage): A fall from Samyagdarśana due to the resurgence of Anantānubandhi passions. It's described as having a peculiar taste of falling, like vomiting sweet food.
- Miśra Gunasthāna (third stage): A state of total skepticism following the rise of the Samyaka Mithyātva (semi-pure) aspect of karma.
- The text also mentions Kṣayopaśamika Samyaktva, where purity is lost after suppression of karma.
4. Purgation (Viratāvirata and Pramatta Virata Gunasthānas): The awakened soul strives to purge Caritra Mohaniya (conduct-deluding) karma.
- Viratāvirata Gunasthāna (fifth stage): Householders take partial vows (Aṇuvratas) and supporting vows (Śīlavratas) to minimize violence, acknowledging that complete non-violence is impossible in their current state.
- Pramatta Virata Gunasthāna (sixth stage): Ascetics take major vows (Mahāvratas) and practice extreme self-restraint, eliminating vice. This is the culmination of the purgative path. Souls from the fifth stage onwards are called Caritrī.
5. Illumination (Apramatta Virata, Apūrvakaraṇa, Anivṛttikarana, Sūkṣmasāṁpārāya, Upāśantakaṣāya, Kṣīņakaṣāya Gunasthānas): These are the meditational stages (seventh to twelfth).
- The soul oscillates between the sixth and seventh stages due to the struggle between Pramāda (negligence) and Apramāda (diligence).
- In the seventh stage, the aspirant develops spiritual attention.
- Apurvakarana (eighth) and Anivṛttikarana (ninth) Gunasthānas: Stages of profound purity.
- Sūkṣmasāṁpārāya (tenth Gunasthāna): Subtle greed remains.
- Upāśantakaṣāya (eleventh Gunasthāna): Even subtle greed is suppressed.
- Kṣīņakaṣāya (twelfth Gunasthāna): Conduct-deluding karma is annihilated, not just suppressed. Meditation at this level can burn karmic fuel.
6. Dark period post-illumination: Those who opt for suppression of passions (eleventh stage) may fall back to lower stages due to passions regaining strength. This is not experienced by all mystics, particularly those who choose annihilation.
7. Transcendental life (Sayogakevali and Ayogakevali Gunasthānas): The final stages of liberation.
- Sayogakevali Gunasthāna (thirteenth stage): The soul possesses dispassionate activities (Yoga) and omniscience (Kevalajñāna), becoming a Jivanmukta (liberated while living).
- Ayogakevali Gunasthāna (fourteenth stage): All activities cease, but omniscience remains. This is a brief stage before Videha Mukti (disembodied liberation).
- Souls in these stages are called Arhat and then Siddha. The Siddha state is beyond all Gunasthānas.

The Siddha State: The Pinnacle of Mysticism

The author describes the Paramātman in the thirteenth and fourteenth stages as embodying Vrttisaṁkşaya and Parādrsti. This perfected mystic experiences infinite, unique, and unending bliss, is a beacon of spiritual light, and guides humanity. They are free from dualities, live a life of "supermoralism," and their ultimate mystical experience is ineffable and beyond worldly comparisons.

In essence, "Jaina Mysticism" by Kamal Chand Sogani provides a detailed exposition of the Jaina spiritual path, defining its core concepts, tracing its terminological evolution, and meticulously mapping its progression through the fourteen Gunasthānas, which are presented as stages of mystic development, culminating in the transcendent state of a Siddha.