Arhat Vachan 2002 01

SR No.: 526553
Original Sutra Author: N/A
Author: Anupam Jain
Publisher: Kundkund Gyanpith Indore
Publication Year: 2002
Total Pages: 108
Language: Hindi
Classification: Magazine, India_Arhat Vachan, & India
File Size: 7 MB

Page 62

pledged (Paksika), who have to follow eight basic restraints (Mulagunas) eleven kinds of mental resolves (Pratimas). The ascetics have five varieties
paragons (Parmesthis) named as Arhats (Enlightened venerable - 46), has (Salvated - 8), Acaryas (Order - Leaders - 36), Upadhyayas (Preceptors - 25) and Sadhus (Saints 36) whose attributes are shown against them. Thus, if one plots the number of attributes against the different states of the living beings, one gets a straight line showing that the path of spiritual or inner progress is approximately linear and not zigzag. The linear path is simplest one and refutes the charge of harsh path by the West.
(b) The Theory of Spiritual Stages (Gunasthanas) The Jainas have developed the psychological theory of 14 spiritual stages (from wrong faith. to static omniscient stage) depending on the gradually growing nature of volitional inner purity due to observance of vows and austerities. Thus purity may also be called as stages of spiritual progress for the uplevelling the society and the individual himself. It moves oneself away from one's own home and moves one towards a universal home.
Lowe life
60
1
(14)
(6)
Higher life
-
2
(5)
Humans
(12)
(9)
(4)
This purity depends inversaly on karmic density. Thus, the spiritual stages reduce the karmic density gradually leading (10) to better better happiness. happiness. These stages represent the fluctuations and improvements of mental volitions of the living beings. It is observed that they form a ladder from which a person may fall or move upwards based on could be framed to understand
Fig. 2 Serpent Ladder: Spiritual Stages (Gunasthana) the nature of his volitions. A ladder, therefore, this theory. There are many such ladders one of which one a serpent-ladder is shown in Fig. 2 as per Mardia. It indicates a person may fall from stage 7 to 2 and 11 to 6 and may move upward from stage 5 to 8, 10 to 12 and 1 to 3. The elaboration of this theory needs another article.
(11)
One can, thus, see that many basic Jaina postulates can be mathematically and graphically expressed. This approach may lead to better understanding the religion in comparison to expressing them in traditional way. It is hoped that many such formulae can be developed for many other tenets of Jaina religion. The graphical representation given above are based on shwetambara
tradition.
Received 15.10.2000
(3)
Arhat Vacana, 14(1), 2002