Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

Page 79

JAIN MORAL DOCTRINE
(10) The tenth stage, the Sükşma-samparāya, like the two stages preceding it, still consists in the practice of the first form of the Sukla-dhyāna, but goes beyond them in many respects. In the stage of the Sūkşma-samparāya, one is practically free from all the four Kaşāya's or passions, except a very slight degree of greed.
(11) In the Upaśānta-moha stage, the Caritra-mohanīya or the Karma's that delude one's activities are rendered powerless. It is to be observed, however, that the eighth, the ninth, the tenth and the eleventh stages are characterised by a progressive mitigation or Upaśama of the Çāritra-mohanīya Karma's and are accordingly called the Upaśama-śreņi. But these conduct-deluding Karmas, although mitigated in these stages, are not totally destroyed or eradicated and hence unless the moral person is particularly careful, he often falls a victim to those Karma's once more and his moral progress takes a retrograde course.
(12) But a man of strong moral will, instead of working for the Upasama or the mitigation of the Çāritra-mohaniya, as involved in the eleventh stage may at once attain the twelth stage, without passing through the eleventh. Such a person puts himself upon the Kșapaka-śreņi, or a path in which the Çāritra-mohanīya Karma's are annihilated. The moral practiser thus finds himself in the twelth stage of the moral progress, called the Kşīņa-moha, in which the Çāritra-mohanīya Karma's are destroyed and he develops the power of the second form of the Sukla-dhyāna
(13) At this stage which is called the 'Sayoga-kevali, not only are the Mohanīya or the Karmas that delude the true faith and the right conduct destroyed but the three other forms of the Ghātiyā or the destructive Karmas viz. those that obscure respectively right knowledge (the Jñānāvaranīya), right apprehension (the Darsanāvaranīya) and the innate powers of the soul (the Antarāya) also drop off from the soul completely. The result is that the self be
mes perfect and omniscient, although the four modes of the Aghatiyā or the non-destructive Karma viz. the Āyu (the Karma that has given certain span of life), the Gotra (the Karma that has accounted for the family in which the self has incarnated itself), the Nāma (the Karma's that have determined its body and all that are connected with it) and the 'Vedanīya (the Karma that gives the self its various experiences of pleasure and pain) are still attached to it. The Sayoga-kevali stage is so called because at this stage, the self, although it is Kevali or omniscient, has still the Yoga or connections with body, mind and the function of speech, left in it.
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