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of the fourteen stages of spiritual development was not prevalent at that time of compilation of the Tattvārtha-sūtra, for had it been, Umasvati definitely would have mentioned it.
These evidences show that the theory of Gunasthānas came into existence after the composition of the Tattvārthasūtra, i.e. fourth century AD. This theory was first introduced, along with all its details, in Puspadanta and Bhutabali's Sątkhanda-Agama (fifth century AD). After that it was discussed in detail in Pujyapada's Sarvartha-Siddhi (sixth century) and Siddhsena Gani's Tattvārtha-bhāsya/tika (seventh-eighth century), though its preconcept in the form of ten stages was already present in the Ācārānga Niryukti (22-23) and the Tattvārthasūtra (9/47). From these ten stages of spiritual development the theory of fourteen Gunasthānas was conceptualized in the fifth century AD.
FOURTEEN STAGES OF GUŅASTHĀNA
The journey of soul towards its spiritual heights is discussed in Jainism as a doctrine of Gunasthāna. According to Jaina thinkers there are fourteen stages of spiritual development from the lowest level of perverse attitude (Mithya-Drsti) to the highest level of godhood (Siddhavastha). In the Samavāyanga , Şątkhanda-Agama and in the works of Kundakunda and other Jaina thinkers we have a mention of these fourteen stages. These fourteen stages are technically called Gunasthāna. Gunasthāna refers to the stage of the soul at a particular stage in its spiritual development with reference to the nature of Jñāna, Darśana and Caritra, i.e., knowledge, faith and conduct, through the operation, subsidence and destruction of karma.
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