Adhyatmik Sadhna Ka Vikaskram Gunsthan

This is a comprehensive summary of the Jain text "Adhyatmik Sadhna ka Vikaskram Gunsthan" by Devendramuni Shastri:

The book explores the "Gunasthans," a fundamental concept in Jainism that outlines the stages of spiritual development. The author traces the origin and evolution of the term "Gunasthan" and its significance in understanding the soul's journey towards liberation.

Key Themes and Concepts:

• Origin of the Term "Gunasthan": The text clarifies that the term "Gunasthan" is not explicitly found in the early Jain Agamas. Instead, the term "Jivasthan" is used in texts like the Samvayanga. The term "Gunasthan" first appears in the works of Acharya Kundakunda, such as Samaysar, and later in Prakrit Panchasangraha and Karmagrantha. Acharya Nemichandra in Gommatasara uses "Guna" to refer to the soul and explains that the fourteen "Jivasthans" are states arising from the manifestation (Uday), suppression (Upasham), destruction (Kshay), and partial destruction-suppression (Kshayopasham) of karma. The author explains that the "Jivasthan" is called "Gunasthan" due to the identification of the soul with its qualities (Guna).
• Nature of Gunasthan: The Gunasthans are described as the states of the soul resulting from the influence of karma. The text categorizes these states based on the type of karma involved:
  • Audayika: Arising from the manifestation (Uday) of karma.
  • Aupashamika: Arising from the suppression (Upasham) of karma.
  • Kshayopashamika: Arising from the partial destruction-suppression (Kshayopasham) of karma.
  • Kshayika: Arising from the complete destruction (Kshay) of karma.
  • Parinamika: Innate qualities of the soul that exist independent of karma.
• The Role of Mohaniya Karma: The book emphasizes that Mohaniya karma (delusion-inducing karma) is the primary obstacle to spiritual progress. Its intensity and subtleness dictate the progression through the Gunasthans. The author delves into the two main types of Mohaniya karma: Darshan Mohaniya (faith-deluding karma) and Charitra Mohaniya (conduct-deluding karma), and their impact on the soul's perception and behavior.
• The Fourteen Gunasthans: The text provides a detailed exposition of each of the fourteen Gunasthans, describing the spiritual state, the dominant karmic influences, and the characteristic mental and behavioral patterns at each stage.
  • First Gunasthan (Mithyadrushti - Wrong Faith): Characterized by intense delusion, ignorance, and a complete lack of right faith. The soul is dominated by Mohaniya karma, leading to an aversion to true spiritual knowledge and practice. Various types of Mithyatva (wrong faith) are discussed, including Abhigrahit, Anabhigrahit, Abhiniveshik, Sanshayit, and Anabhogik.
  • Second Gunasthan (Sasvadana Samyagdrushti - Mixed Faith with a Taste of Right Faith): This is a transitional stage where the soul has experienced a taste of right faith but is falling back towards wrong faith. It's a state of partial spiritual awareness mixed with delusion.
  • Third Gunasthan (Mishra - Mixed Faith): Here, the soul experiences a mix of right and wrong faith. There is neither complete conviction nor complete doubt. This stage represents an uncertainty between the spiritual path and worldly desires.
  • Fourth Gunasthan (Avirati Samyagdrushti - Vowless Right Faith): This is the stage of true right faith. The soul has overcome the primary forms of Mohaniya karma related to faith. While the soul has correct perception, it has not yet taken vows or developed restraint.
  • Fifth Gunasthan (Deshavirati Samyagdrushti - Partial Vow Holder): The soul begins to practice partial restraint (Anuvratas and Gunavratas). This is the stage of a householder who observes limited vows.
  • Sixth Gunasthan (Pramatta Samyata - Restrained with Remission): The soul observes complete vows (Mahavratas) but is still susceptible to minor lapses due to the presence of "pramada" (carelessness or indulgence).
  • Seventh Gunasthan (Apramatta Samyata - Restrained without Remission): The soul is free from carelessness and is fully engaged in rigorous spiritual practice.
  • Eighth Gunasthan (Nivritti Badar / Apurva Karana - Subtle Restraint / Unprecedented Cause): This stage involves the beginning of subtle purification and the elimination of gross karmic attachments.
  • Ninth Gunasthan (Anivritti Badar / Anivartikaran - Uninterrupted Restraint / Non-declinable Cause): Further purification occurs, leading to the weakening of subtle passions.
  • Tenth Gunasthan (Sukshma Samparaya - Subtle Greed): Only the subtlest form of greed (Kashaya) remains, which is eventually overcome.
  • Eleventh Gunasthan (Upshant Moh - Suppressed Delusion): All passions (Kashayas) are suppressed. The soul is free from delusion but still has karmic veils covering its complete knowledge. This state is temporary.
  • Twelfth Gunasthan (Kshina Moh - Destroyed Delusion): All passions are completely destroyed. The soul is free from the four destructive karmas (Ghatiya Karmas).
  • Thirteenth Gunasthan (Sayogi Kevali - Omniscient with Body): The soul attains omniscience and omniscient perception while still embodied. They are enlightened beings with residual physical activity.
  • Fourteenth Gunasthan (Ayogi Kevali - Omniscient without Body): The soul attains the highest state of liberation, completely free from all karmic bondage and physical existence. This is the state of Siddhahood.
• Types of Samyakdarshan (Right Faith): The book also explains the three types of right faith:
  • Aupashamika Samyakdarshan: Achieved through the suppression of Darshan Mohaniya karma.
  • Kshayopashamika Samyakdarshan: Achieved through the partial destruction and suppression of Darshan Mohaniya karma.
  • Kshayika Samyakdarshan: Achieved through the complete destruction of Darshan Mohaniya karma.
• Comparison with Other Philosophies: The author makes brief comparisons between the Jain Gunasthans and similar concepts in other philosophical and religious traditions, such as the stages of Yoga in Hinduism and the spiritual paths in Buddhism, highlighting both similarities and differences.
• The Goal of Spiritual Practice: The ultimate goal of traversing these Gunasthans is the purification of the soul and the shedding of all karmic impurities, leading to omniscience, omnipotence, and eternal bliss – the state of liberation (Moksha).

In essence, "Adhyatmik Sadhna ka Vikaskram Gunsthan" provides a systematic and detailed roadmap for the spiritual journey in Jainism, explaining how the soul progresses through various stages of development by overcoming karmic impediments, particularly Mohaniya karma, to ultimately attain its pure, liberated state.