Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

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Essence of Jainism
The first stage denotes a time of absence of development; in the second and third, there is a slight revelation of development, but absence of development dominates. From the fourth there is a constant rise of the Atmā slowly and steadily and it is in full bloom in the fourteenth stage. It is then that liberation follows. Here, we can just state that the first three denote a time of absence of development, while from the four h to the fourteenth is the time of development and widening; then the time of liberation follows.
Alternate Stages of Development laid down by Sri Haribhadr: sūri
This theory of old is described in a diferent manner by Haribhadrasuri. Here, the description comes in two types.
The first type of eight Visions
In the first, the orders both of absence of development and development are included. 1 tle knows the former as Oghadrsti aad the latter as Saddřsti. The latter is divided further into eight as Mitrā, l'ara, balā, diprā, sthirā, Kanta, Prabha and Parā. In these there is a constant progress in development.
Drsti means philosophy or revelation. It is of two types. In the first there is an absence of true faith; in the second, there is true faith. The former is designated Oghadựsti while the latter is known as Yogadrsti, in the first, the tendency of the Atmā is towards the mundane existence--Samsāra--while in the latter it is towards spiritual development. Yogadosti is therefore known as true vision.
Just as in a cloudy or cloudless night or on a cloudy or cloud. less day, there is extremely little, very little, comparatively little and little perceptive knowledge; here also, by the difference of man enveloped by planets or one fre: from them, by the difference of a child or a young man, by the difference of a man with tardy and pure eyes, the perceptive knowledge is clear or unclear comparatively; in a similar way, in the stage of Oghadisti, there is a tendency of the flow of muodane life and still, in view of comparative or superlative degree, knowledge !oo is comparative. How. soever nice this Ogha trsti may be, it is untru: or false vision from
1. Vide, Yogad ştisamuccaya.