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Concept of Self Evolution in Jainism : 131
The trio of right attitude, right knowledge and right conduct constitutes, according to the Jainas, the pathway to final emancipation."3 Right attitude or samyag-darśana is the predilection or love for truth. It is only at the stage of self-conscious effort for spiritual advancement that this love of truth is called samyag-darśana. After the acquisition of this characteristic the soul passes through a number of stages of spiritual development, technically known as Guṇasthāna. This is a very important doctrine of the Jainas. Once the soul succeeds in acquiring the samyagdarśana, it is bound to attain emancipation sooner or later. The attainment of right attitude (samyag-darśana) is followed by the attainment of right knowledge (samyag-jñāna) and right conduct (samyak-cäritra).
DHYANA: Acārya Kundakunda and, following him, Pujyapāda and Yogindudeva have very thoroughly discussed this method of selfrealization in their respective works viz. Mokṣaprābhṛta, Samadhitantra and Paramātmaprakāśa. They distinguish three states of the self viz. the exterior self (bahirätman), the interior self (antarätman), and the transcendental self (paramatman). The self with the deluded belief that it is none other than the body is the exterior self. The self that clearly discriminates itself from the body and the sense-organs is the interior self. The pure and perfect self free from all limitations is the transcendental. The self or soul is intrinsically pure and perfect. Its limitations are due to its association with karmic matter. From the point of view of Guṇasthāna, the soul before it cuts the knot (granthi) and experiences the first dawn of the spiritual vision is the exterior self and the soul after the vision and before attainment of omniscience is the interior self. On the attainment of omniscience the self becomes the transcendental self. One is to eradicate the interior as much as the exterior self in order to realize the transcendental self. We can compare this concept with the concept of "Trividha satta" of Advaita Vedānta. This process of eradication is Yoga.14 The practices prescribed fall into two categories called dharma-dhyāna and Sukladhyana. They lead to final emancipation.IS
GUŅASTHANA: The soul has inherent capacity for emancipation. But this capacity remains dormant and inactive unless and until it gets an opportunity for expression. The soul is roused to active spiritual exertion when it is reminded of the great mission that it has to fulfil. The particular changes (Pariṇāma) of the Jiva from the stage of
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