Fundamentals Of Jainism

SR No.: 034058
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: Veer Nirvan Bharti
Publication Year: 1974
Total Pages: 129
Language: English
Classification: Book_English
File Size: 5 MB

Page 90

CHAPTER VIII STAGES ON THE PATH गुणस्थान
From the nature of moksha and the means prescribed for its realization it is abundantly clear that the attainment of perfection is the culmination of a graduated course of training which must be followed step by step. The sages have, therefore, divided the path which leads to the Supreme Seat (nirvana) into fourteen stages, each of which represents a particular state of development, condition or phase of the soul, arising from the quiescence, elimination, or partial quiescence and partial climination of certain energies of karma, and the manifestation of those traits and attributes which are held in check by their activity. The names and characteristics of each of these fourteen stages, called gunasthanas, may be stated as follows :
(1) The first stage is called mithyâtva which signifies ignorance, the normal condition of all jivas involved in the samsára, and is the starting point of spiritual evolution. The consciousness of the soul in this condition is obsessed with gross ignorance, and pure truth is not agreeable to it. Those who pass out of it are the lucky ones who, in consequence of their past good karmas, evolve out the desire to find a way to escape from the pain and misery of life in this world. When a man reaches this turning point in his life, he begins to meditate on the nature of the world and on his own relation with it. This results in a tem. porary quiescence of the first three energies of darśanamohaniya karma (Nos. 17, 18 and 19) and the anantânubandhi type of anger, pride, deceit and grecd (Nos, 20, 21, 22 and 23), producing what is called the prathamopaśama-samyak tva-a kind of faith which generally subsides, sooner or later, like the effervescence of aerated water. All cases of sudden conversion to truth are due to the quiescence of these seven energies of karmas.
The subsequent loss of faith is due to the recrudescence of the prakriti of any one of the anantânubandhi kashayâs (anger, pride, deceit and greed) whose destruction or quiescence is