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Jain Theism 14. Ayogi Kevalin
the omniscient without Yoga. It is in this final stage that the already pure, perfect and all knowledge self becomes free from
the other non-destructive (Aghāti). Karmas. It is immediately
. antecedent to the disembodied state of liberation , 1. Preliminary Survey of the Gunasthānas
The following points come to our notice through a preliminary survey of the stages of spiritual development, (i) The Guņasthānas are arranged in a logical order, "according to the principle of the decreasing sinfulness and the increasing purity. 93 (ii) Subsequently to the above we find that “with the advance in spirituality the self becomes less and less troubled by the privations, "94 (iii) The 14 Gunasthānas as from the annihilation of causes of Karma point of view, could be classified into five groups
1. First Guņasthāna where all the 4 causes of Karma are
operating. 2. In 2nd to 5th only 3 causes are operating; unbelief is absent. 3. In 6th to 10th only 2 causes are in operation i.e. passions
and activity. The unbelief and lack of self-control are absent. 4. in 11th to 13th only activity-cause operates, the other three
are absent. 5. In the last Gaṇasthāna a bondage of Karma no longer takes
place. (iv) “The order of the Gunasthāna is logical and not chronological.'*y} 5.3.6. The State of the Release
The soul when totally free from the Karmas, when all the Karman is entirely annihilated, is released from the bondage of the Karma which is the cause of samsāra. Such a released soul now does not need to be embodied. The released one, according to Jainism, goes to the end of the world. “Relieved of all matter, the soul ascends in a straight line during a Samaya to the summit of the world, as a gourd
93. Dr. Glasenapp, The Doctrine of Karma in Jain Philosophy (194
p. 69. 94. Dr. Bhattacharya H. S., Jain Moral Doctrine (1976) p. 71. 95. Dr. Glasenapp, The Doctrine of Karma in Jain Philosophy (1942) p. 69.
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