$JES 401 Jain Philosophy and Practice 2 Level 4 Book

SR No.: 000161
Original Sutra Author: N/A
Author: JAINA Education Committee
Publisher: JAINA Education Committee
Publication Year: 2013
Total Pages: 268
Language: English
Classification: Book_English, Jaina_Education, 0_Jaina_education, & JAINA Books
File Size: 3 MB

Page 216

14. Ayogi Kevali Gunasthäna
This is the last and momentary stage of duration equal to time taken in uttering five short vowels. During this stage, even Yoga stops and all the remaining Aghäti karma are simultaneously exhausted by the soul and it leaves the body and attains liberation, free from further births and deaths in the world. This is achieved by the soul engaging in the highest type of meditation, known as Shukla Dhyäna, in which all types of subtle as well as gross physical, vocal and mental activities stop. The result is a state of complete motionlessness, internal and external, known as Shaileshi-karana, for the short duration equal to the time taken in uttering five short vowels. This is followed by liberation not only from the body, but also from worldly existence and Karma Bondage for all times to come.
Summary
This brief description of Gunasthäna can be closed with some further remarks to throw light on their salient features from the point of view of spiritual development. The first three stages are marked by external activity of the soul, when it is involved with things other than itself and the soul is Bahirätmä (extrovert). From stage fourth to twelfth, it becomes Antarätmä (introvert) concerned with its own welfare. In the last two stages, the soul attains godhood and is called Paramätmä (the perfect soul).
From the point of view of Karma Bondage, it has to be noted that the five causes (Mithyätva, Avirati, Pramäda, Kashaya and Yoga) thereof determine (along with the Bondage) the stage (Gunasthäna), and their presence or absence result in regression or progression of the soul on these stages, respectively.
• When all the five causes of Bondage persist in the soul, it remains in the first stage of Mithyätva and the third stage of Samyag Mithyä-drashti.
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When the soul gets rid of Mithyätva (False Vision) but if the other four causes subsist, it can rise up to stages number two, four and five; Säsvädana, Avirata and Desha-virat.
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By getting rid of Avirati (Undisciplined life), the soul can reach stage number six; Pramatta Virat because Pramäda (negligence) is persisting.
By getting rid of Pramäda, the soul reaches stage seven or Apramatta Virat and if capable continues to stage ten Sukshma Samparäya through further purification.
Thus from stage seven (7) to stage ten (10) only two causes of Bondage remain viz.; Kashaya (Passions) and Yoga.
By freeing itself from passions (Kashaya), the soul can reach up to stages (11), (12) and (13) called Upasham Moha, Kshina Moha and Sayogi Kevali.
At the end of stage, number (13) the soul also stops Yoga and enters stage (14) - Ayogi Kevali state for a very brief moment and relinquishes the body thus achieving liberation or Mukti.
The following table provides clearer relationships between Gunasthäna and the causes of Karma Bondage, Meditation (Dhyäna), Leshyä (States of Mind) and type of soul:
JAIN PHILOSOPHY AND PRACTICE - 2