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Chapter 14: GUNSTHÄNAKS, THE LADDER OF SPIRITUAL ELEVATION
Michchho Säsan Misso, Aviradsammo Ya Desavirado Ya; Virado Pramatta lyaro Apuvva Aniyatti Suhumo Ya; Uvasant Khinmoho Sajogikevalijino Ajogi Ya; Choddas Guntthänäni Ya, Kamen Siddha Ya Näyavvä
Saman Suttam (547-8)
Mithyätva (wrong perception, Säswädan (retention of taste of right perception), Mishra (right cum wrong
perception), Avirat Samyaktva (right perception without restraints), Deshvirati, ( partially restrained), Sarva Virati (fully restrained), Apramatta Sanyam (restraint without indolence), Apoorvakaran (unprecedented), Anivruttikaran (not turning back), Sukshma Sampräy (overcoming the subtle greed), Upashänt Moh (pacified delusion), Kshin Moh (destructed delusion), Sayogi Kevali (embodied omniscience) and Ayogi Kevali (unembodied state) are the 14 stages of elevation.
We have by now discussed how a worldly soul can attain liberation. That is necessarily a process
evolution. Prior to the commencement of that process, the thinking and behavior of a person stays deluded. He happens to identify himself with the body and its environments and therefore uses his energy to gain the material happiness and the physical comforts. Thus remaining oblivious of the true Self, he wanders from birth to birth. As and when he becomes curious about the spiritual aspects, his condition undergoes a major change. He can then be termed as an aspirant. Thereafter one has to traverse a long distance for advancing to state of liberation. The question may therefore arise whether there are any milestones or other signs on the way, whereby an aspirant can know that he is on the right track. The reply is 'yes' and for that purpose, Jainism has laid down the path of spiritual uplift in 14 stages. They are known as Gunsthänak or stages of spiritual elevation. If the entire track is considered a ladder or an elevator, these stages are 14 rungs of the ladder or 14 floors where the elevator stops, with the difference that the space between the two adjacent rungs or the adjacent floors is not uniform. The ascent thereon mainly consists in the form of shaking off the bondage of Karma.
Of the eight types of Karma described in chapter 4, the deluding Karma happens to be the strongest. The path of liberation can therefore be presented in terms of ever accelerating destruction of the deluding Karma. As such, it would be useful to consider some significant aspects of that Karma. It is of two types, perception related and character related deluding Karma. The former arises out of ignorance and the latter from indulgence in defilement, which is known as Kashay. Anger, arrogance, deception and greed are four main types of Kashay. Depending upon their intensity, one acquires the bondage of long or short duration. On the basis of such duration, each of the four Kashäys is subdivided into four sub-categories. The most enduring Kashay is termed as Anantänubandhi, meaning the one that results in the bondage of endless duration. That is comparable to the letters engraved in steel. Somewhat less intense Kashäy is known as Apratyakhyänavaraniya, meaning the one that cannot be overcome even by adopting the vow to control it. That is comparable to the letters on wood, which stay for a reasonably long time. Still less intense Kashäy is known as Pratyakhyanavaraniya, meaning the
