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An Epitome of Jainism (Anivritti Karana), slightest delusion (Sûkşma Sâmparâya), subsideddelusion (Upaśánta Moha), delusionless (Kșîna Moha), vibratory omniscient conqueror (Sayoga Kevalî Jina), and non-vibratory omniscient (Ayoga-Kevalî)---these 14 should be known to be the spiritual stages (Guņasthâna), one after another. After the last, the soul becomes liberated (Siddha)."
The Quests are given in Gâthâ 142:
गइइंदियेसु काये जोगे वेदे कसायणाणे य। संजमदंसरणलेस्सा भवियासम्मत्तसरिगाहारे ।।१४२॥
The English translation is :
The fourteen soul-quests are—i. Conditions of existence (Gati), 2. Sense (Indriya), 3. Embodiment (Kâya), 4. Vibratory activity (Yoga), 5. Sexinclination (Veda), 6. Passion (Kaşaya), 7. Knowledge (Jñâna), 3. Control (Samyama), 9. Conation (Darśana), 10. Thought-paint (Leśyā), 11. Capacity of Liberation (Bhavyatva), 12. Right-belief (Samyaktva), 13. Rationality (Samjñitva), and 14. Assimilation of matter (Ahâra).
The stages and quests, with their many divisions and sub-divisions, and inter-connecticns really exhaust the point of view from which souls in the world may be viewed. Our matter-mad, mammon-mad world may blind us to Truth. But the signposts on the path to it, though deserted and neglected still shine with their eternal splendour and are unerring guides to the soul who understands itself and cares to tread the hard and lonely but sure path to freedom unending, and bliss everlasting, Sri Nemichandra has not erected these signposts. He is eager and careful to tell us at each step "The Conqueror has said so" "the All-knowing has described it” etc. The passions and the ceaseless vibrations are the primary and essential cause of stages; and these and the operation of other Karmas that of quests. The soul who wants to know itself will soon see its thraldom to the passion of Anger, Pride, Deceit and Greed, and Sleep and Attachment and their innumerable combinations. Here as everywhere else in Jainism, there is no room for unieasoned faith. If anyone claims this and frightens away the earnest inquirers, it is not the fault of Jainism. It is a gross misunderstanding, and misrepresentation of Jainism. It is fouling one's own nest. True Jainisin does not want'blind faith. It wants knowledge of universal principle. Nay, more. It wants realisation and application of this knowledge to the tears and smiles of our neighbours, to the dew the red rose, to the rainbow on the sky, to the roaring torrents of thc Niagara, to the fury of the floods and famines in our Motherland, and to the solution of the soul-racking problems of Economics and Politics in Europe and America. No corner of the universe, no condition of life, no modification in our finest tremor of the mind or soul, no change of form in lifeless matter anywhere--nothing is hidden from Jainism. Nothing is exempt from the
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