Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 176

The Sophisticated Stage 155 is happening at a distance and what is the right way of attaining liberation. Apart from these five obstructions which cover up the sources of knowledge, there are Mati-ajñāna and Śruti-ajñāna, occuring from misuse of intellect and misunderstanding of scriptures, and also Vibhanga-jñāna which falsify all spiritual insight. Darśanāvaraniya prevents our beholding the faith, Vedanīya causes us to experience the pleasure of happiness and pains of misery, and Mohanīya generates worldly attachments and passions. Each of these has several subdivisions.
Of the Karmas belonging to the Aghātin group, Āyu determines the length of time which a Jiva must spend in the form with which his Karma has endowed him. It is subdivided into Deva, Manuşya, Tiryak and Naraka, each concerning respectively with gods, human beings, animals and hell-beings. The conditions by which these beings are governed are collectively known as Nāma. Their country, caste etc., determining the specific conditions are likewise known as Gotra. Individual differences are due to antarāya. The Karma accumulated in past life is called Sattā; that which is being accumulated in the present life is named Bandha; and that which will concern the future life is Udaya. The Karma which has already been stored up is known as Nikācita, and that, the influx of which may be evaded, is called Sithila.
There are fourteen steps to liberation from Karma. These steps are known as the Guņasthānas and conceived like a ladder by which a Jiva may mount to Liberation. The first is known as mithyātva on which the Jiva is completely under the influence of Karma, knowing nothing about what is real and what is false. The second step is known as svāśvāsadana clinibing on which a Jiva begins to distinguish a little between what is real and what is false. But this sense of distinction does not produce any standing effect in him. On the third step which is known as misra he is still in the uncertain condition, still tormented by hopes and doubts. This disbalance, however, ceases to continue when he reaches the fourth step which is known as aviratisamyagdrşti. He feels the urge within himself to control anger, pride and greed, but he cannot free himself completely from their influence. From the fifth step, known as deśavirati, a qualitative change takes place. The Jiva now realizes the great importance of conduct and becomes mentally prepared to follow the twelve prescribed vows of right conduct. At this stage, too, anger, deceit, pride and greed are not completely controlled. On the sixth step of the ladder, which is known as pramatta, slight passions are controlled but negligences remain. At the seventh