Part 4 - Stages of spiritual elevation (guna-sthanakas)

[Full title: Stages of spiritual elevation (guna-sthanakas)^[1] or jiva-sthanakas^[2] ]

An aspirant may reach upto various stages or states of virtues called as “Gunasthanaks” during his journey of spiritual pursuit, which are indicators of his spiritual progress as per Jain scriptures. In order to understand the spiritual development of an aspirant, proper knowledge of the Gunasthanakas is of prime importance. Each one is also an inner state of jiva. Each stage is described below: Basically, our soul consists of infinite virtues, but is covered with various sheaths of karmas. The most influencial karmas are Darsana mohaniya and Caritra mohaniya. These virtues are manifested with progressive purification as these sheaths are removed one by one and spiritual development takes place step by step. These steps can be treated as 14 rungs or levels of elevation on the ladder of the spiritual elevation or ladder to emancipation. Each stage name given below also includes the original Prakrt name as mentioned in the Agam.

1. First Stage: Mithyadrsti gunasthana

This is the lowest state and is known as stage of false vision (Mithyatvadrsti), impure beliefor the stage of wrong faith and gross ignorance. Most of the people are at this stage, just waiting on the ground floor for an elevator. The life in this state is instinctive with impulsive reactions to any given situation. One is busy with the body and its comforts with hardly any sense of the true discrimination. The person is under the full sway of the forces of karmaand may get attached to wrong or evil activities and rituals and comes under influence of wrong guides, teachers or gurus. He is not interested in finding the truth and unable to discriminate between the right and the wrong duties (dharma). He might also harbor dislike or disregards for the true faith. If he can overcome these hurdles of wrong faith on any given chance, he gets uplifteddirectly to the fourth stage of elevation. This state of mind is comparable with “Avidya-klesa” of Patanjali.

2. Second stage: Sasvadan samyakdrsti gunasthana

It means the stage of retaining the taste (right vision). One can not elevate himself from first stage to this second stage, but he may come down from 4^th or higher stage to this transitory stage, from where he may fall down to first or goes up to the third stage.Sometimes, jiva while rising up to “Upasama sreni” also may fall down to this stage. But in any case, he has to go to first stage from here. He is unable to forget the taste of higher stages i.e. the right perception, so he is bound to regain that stage and then, again resort to the higher stages on the ladder of elevation.

3. Third stage: Samyakmithyadrsti gunasthana

It is a mixed stage called as Misra stage. It denotes the mixture of right and wrong perceptions. Here, mixed Mohaniya karma is emerged out. This stage comes only after the fourth stage. An entity oscillates between truth and doubt, pure and impure beliefs. One at this stage is indulged inneither wrong perception (mithyatva) nor is he imbibed in right perception (samyakatva), but is unable to discrimainate between the two. He is in doubtful and stressful state. He might have overcome dislike for the true faith but does not remain steady there. He may practice the right rituals but unable to understand the true purpose. Normally, it is believed that this state does not remain for more than 48 minutes^[3]. This state is an indicator of elevation as well as downfall^[4].

4. Fourth stage: Avirat samyak drsti or Samyakdrsti gunasthana

It is a stage of right perception but lack of self-restraint, a stage of real elevation. Only a few souls reach up to this stage. Two stages are to be cleared before arriving at this one. They are Yathapravruttikaran, a stage of right and wrong perception with potential of going ahead, and Anivruttikaran, which means no turning back. This is confirmation of reaching this forth stage. The aspirant attains the right perception, and gets free from perception deluding (darsana mohniya) karma. He knows the true nature of soul and has right understanding of karma and its bondage. He has brought under control Anantanubandhi kasay (inordinately lasting defiling instinct), but has not gained control over other types. He may get involved in worldly activities, but does not develop any undue attachment towards them. Though, the aspirant is unable to get detached from objects of sensual pleasure, unable to protect trast and sthavar jivas, but has full faith on Jain tattvas. Here spiritual life begins, providing will for self-control (virati and Samyakdristi) is cultivated.

5. Fifth stage: Desvirati Samyak or Samyatasamyat gunasthana:

This is the stage of right perception accompanied by partial restraints. With the beginning of Nirjara, the aspirant advances on the path of liberation, he starts loosing bondage of the character-related deluding karma (caritra mohniya), and developing vigor to overcome Apratyakhyanavaraniya kasay (coming in the way of adopting restraints), and he adopts laymen’s restraints. He now strives for a fully restrained life. The importance of proper moral conduct is realized and desire arises for renounciation. One starts partially practicing anuvrutta.

6. Sixth stage: Pramatta samyata or Sarva Virati gunasthana:

This is a state of full restraints. The ascetic starts following Mahavruttas in place of anuvruttas and has almost completely curbed the four vices, which are anger, pride, delusion and greed (krodha, man, moha, lobha). He overcomes now, Pratyakhyanavaraniya kasay that comes in the way of fully restrained life. He can exercise control over all types of kasays except the subtle type, sanjvalan and nokasays. He is capable of leaving the worldly life and may get ready to renounce. As such, he is not capable of maintaining total vigilance, he may become subject to the minor pitfalls due to his indolence (pramad). He may fall down or rise up. Therefore, this stage is also called as Pramatta virati Gunasthan (Stage of restraints subject to indolence). The aspirant is competent to preach at this stage as he is following Samyak Caritra (Right conduct).

7. Seventh stage: Apramattasamyata gunasthana:

It is a stage of controlled attention and no indolence. The subtle anger of Sanjvalan category now comes under control. Subtle kasays like pramada may continue to op-erate inbetween. The aspirant may swings between 6^th and 7^th stages for long time till he achieves the permanent stability in this stage. Then, he acquires the power for in-tense concentration and meditative absorption. The self follows Ksayopasam attitude till this stage. One can not get rid of or destroy completely the four anantanubandhi kasayas mentioned earlier and three darsanamohaniya prakrti. But, from next stage, he gets a unique level of extreme purification from where he has to ascend upwards.

8. Eighth stage: Apoorva-karansamparaya or nivruttibadar gunasthana:

It is also called as “Nivruttikarana”. It leads togross struggle and one succeeds in cessation. The self enjoys supreme peace here indicating the perfect progress. Therefore the name is “Apurvakaran”. This means no return to unprecedented stage. The path of liberation consists of tri-ratna i.e. right perception, right knowledge and right conduct. The right perception arises at 4^th stage, right knowledge also gained with it. Inorder to move forright conduct, the aspirant strives to gain control over defilements from 5^th stage onwards till this stage. During 8^th stage, he starts gaining control over subtle and semi-defilements. Only a few aspirants can reach upto this stage. He cultivates a joy previously not known through a special meditative technique. The ascent from this stage is quicker as he has reached the state of Sukladhyan, a superior level of meditation. Krodh (anger) and Man (pride) start getting destroyed here. The route for advancement from this stage to 10^th stage is bifurcated. One is ksapak sreni where the subtle defilements are destroyed and the self can reach upto the final stage of liberation by destroying each element of Mohniya. And the other is Upasam sraman, where by making progress by pacifying these defilements, but one can not proceed beyond 11^th level. Sreni is the result of pecification or destruction of Caritramohaniya karma.

9. Ninth stage: Anivrutti-karan or Anivrutti badar samparaya gunasthana:

It is the symbol of Nirvikalpa Samadhi. “Samparay” means afflictions (kasaya) and “Badar” means gross. Here, purification is manytimes more than that of 8^th stage. It is a stage of no returning back. Here, the aspirant gains control over very subtle forms of Krodh (anger), Man (ego) as well as Maya (deception) and emotional forces but Lobh (greed) still continue to operate at this stage. He also can stay above subtle sexual instinct.

10. Tenth stage: Suksma samparay gunasthana:

Itmeans very subtle and finer sense of kasaya.The aspirant, overcoming all the defiling instincts, reaches to a very subtle state. All the remaining semi-defilement, last traces of worldly interest and the subtle (suksma) sense of lobh (greed) which is attachment of soul with the body comes under control in this stage. At the end, the aspirants progressing by Upasaman sreni go to the 11^th stage. While those, progressing by ksapak sreni skip this stage and go directly to the 12^th stage.

11. Eleventh stage: Upasant Mohkasaya gunasthana:

It is the pacification of delusionwhere it is not destroyed. If one becomes subject to defilement, falls back due to loss of vigilance. If he is unable to regain vigilance, may fall upto the lowest level. So, this stage is also called as a stage of downfall. He again has to try to control and destroy all defilements. For jiva with ksapak sreni, it is not possible to reach upto this 11^th level. He directly moves to 12^th level as from this stage it’s not possible to proceed further.

12. Twelfth stage: Ksinakasaya Moha gunasthana:

Here, delusion (mohniya karma) is totally destroyed, so no chance to revert back to lower stage. Now, what is left is just to get rid of remining Ghatikarma (defiling) pertaining to Darsanavaraniya (perception obscuring), Jnanavaraniya (knowledge and enlightenment obscuring) and antaray (obstructing) categories. This is usually done in short time. Immediately after “antamuhurta” he moves to 13^th stage^[5]. He is connected or bonded to karma upto this stage (chhadmastha jiva). So, this state is called “Ksinakasaya vitarag chhadmastha”.

13. Thirteenth stage: Sayogi Kevali:

This is the stage of active transcendence and embodied omniscience, with no defile-ment. One attains full enlightenment (kevaljnana) and becomes a Kevali (Omnis-cient). Such omniscients are called as Sayogi Kevalis. They are endowed with infinite perception (ananta darsana), infinite enlightenment (ananta jnana), infinite bliss (ananta sukha) and infinite vigor (ananta virya). These four aspects are called as Anant Chatustay. Those who reach upto this stage are called as Arihants. All types of strength get developed fully like a fully grown moon during the night of Purnima. He still continues all yoga i.e. activities through his body, mind and speech. They continue to remain embodied till all Aghati (non-defiling) karma stay i.e. Ayusya, Nam, Gotra and Vedniya. As they are fully devoid of any attachments, they do not incur any new bondage. If Aghati karma terminates along with Ghati karmas, the Arihant instantly leaves the embodiment and attains the stage of Siddha. Such Lords are called as Antahkrut Kevalis. Till they get liberated, they dedicate their life in propounding the religious tenets. Here, the yoga-activities by body, mind and speech continue in the form of vihar, upadesa (sermons).

14. Fourteenth Stage: Ayogi kevali gunasthana:

This is the climax or final destination of spiritual journey according to Jainism. This is the ultimate stage of inactive transcendence or unembodied omniscience. All previous stages are the rungs of a ladder and this is the destination, a state of liberation. When a Sayogi Kevali realizes that he is at the end of life, he relinquishes his physical, vocal and mental faculties which are Yogic activities for the purpose of liberation. The jiva becomes siddha leaving the body with highest kind of Sukladhyana called “Samucchinnakriyapratipati”.Now, the soul rises and reaches the top of cosmos; the Siddhasila (abode of the liberated ones). At this 14^th stage, the soul in the form of liberated Lord stays in eternal bliss forever. According to different philosophies, this is the state of Nirguna Brahma, Purnananda, Sacchidananda, Parmatmanpad, Svaroopsiddhi, Moksa, Kaivalya or Nirvana.

Above mentioned stages represent steps of inner development (atmanvikas), a journey from imperfect and undeveloped state of soul towards complete and perfect state, also a journey from “Mithyattva” to “Samyakttva”. During the journey, stages 8^th, 9^th and 10^th hold special significance as spiritual practitioner gains control over the passions in all aspects here but the main obstructive karma is Mohaniya.

All these fourteen stages of jiva can be summarized into three states of our soul. They are Bahiratman (outer soul), Antaratman (inner soul) and Parmatman (Godly or liberated state)^[6]. First three stages of elevation indicating Avidya (Mithyattva or false knowledge) can be clubbed together into first state of soul, Bahiratman. From the fourth stage, the aspirant after removal of Mithyattva gets uplifted spiritually through Samyakdarsana. With his great efforts, he starts progressing towards higher level of Kaivalya. Antaratman includes all stages of efforts (purusartha) i.e. stages from 4^th to 12^th. The last two stages indicate the highest level, the state of perfection, completeness or Siddhavastha which are described as “Parmatman”. It is comparable with Patanjali’s state of kaivalya.

To summarise all above stages, stages 1 to 4 gives us taste of Samyak darsana, where sapiritual life begins from a deluded view of this world. Stages 5 to 7 make us realized of self restraints. Stages 8 to 11 indicate suppression and elimination of karma particles. Stage 12 is for destruction of deluding karma (Obstructive, intuition-covering and knowledge covering). At stage 13, souls attain full enlightenment and possess infinite perception, knowledge, bliss and vigor. It is the stage of “Omniscience with Physical Activity”, but Aghatiya karma are still present. Souls at this stage are referred as “Arihant”.

The main instruments governing the progression through these stages of spiritual attainment are the very instricate ethical rules prescribed in above mentioned various canonical literature of Jainism.

As per “Moksprabhrut” (5, 8) by Acarya Kundkund,

Hey: Bahiratman

Upadeya: Antaratman to attain state of Parmatman

Dhyeya: Parmatman

Footnotes and references:

[1]:

G.Feuerstein, The Yoga Tradition, Motilal banarsidass Publishers Pvt.Ltd., Delhi, 2002, p.196

[2]:

kammavisohimaggaṇam paḍu cca caudadasa jīvaṭaṭhāṇā panṇattā |(samavāyāṃgasūtra, 14/1)`

[3]:

Jain Philosophy, p.210

[4]:

Jain Ethics, p.214

[5]:

Ibid p.217

[6]:

Adhyatmamsaar 7/20, Yogashastra 12/7, Dwatrinshaddwatrinshika 20/17