Adhyatmik Vikas Ke Sopan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Adhyatmik Vikas ke Sopan" by Yatindrasuri, focusing on the 14 stages of spiritual development (Gunasthana):

Book Title: Adhyatmik Vikas ke Sopan (Stages of Spiritual Development) Author: Yatindrasuri Publisher: Z_Rajendrasuri_Janma_Sardh_Shatabdi_Granth_012039.pdf Catalog Link: https://jainqq.org/explore/210248/1

Introduction and Core Concept:

The text, "Adhyatmik Vikas ke Sopan" (Stages of Spiritual Development), authored by Yatindrasuri, delves into the profound concept of spiritual progress within Jain philosophy. It explains that the soul (chetan) is eternally bound by karmic chains in the cycle of birth and death, experiencing constant fluctuations between higher and lower states. To understand and navigate this spiritual journey, Jain scriptures have meticulously defined fourteen Gunasthana (stages of spiritual development). These stages serve as a barometer for the soul's progress from ignorance to ultimate liberation.

The author emphasizes that just as the body, mind, and time have developmental sequences, so too does the soul. This spiritual evolution is categorized as a progression from Bahyātma (external soul) to Antarātma (internal soul) and finally to Paramātma (supreme soul). The fourteen Gunasthanas are the detailed roadmap illustrating this transformation.

Definition and Purpose of Gunasthana:

Gunasthana are defined as those stages where the inherent qualities or powers of the soul are realized. They represent the levels of spiritual development and the progress made by the soul. While the soul possesses infinite qualities that could theoretically lead to infinite stages, the number fourteen is prescribed for the practical and clear understanding of the soul's developmental journey by seekers of truth. The utility of these stages is paramount because they demonstrate the inherent change and potential for purification within the soul, which has been in an impure state since time immemorial. Through these stages, the soul ascends towards the pure, formless, eternal abode of liberation.

The Fourteen Gunasthana:

The text then proceeds to describe each of the fourteen Gunasthanas in brief:

Mithyādr̥ṣṭi Gunasthana (Stage of Deluded View): This is the initial stage where the soul, influenced by the delusion of perception (darśana mohanīya karma), misperceives reality. Pure is seen as impure, truth as false, and clean as dirty. Until the veil of this karma is removed, the soul lacks genuine inclination towards pure substances. Despite the distorted vision, some souls at this stage exhibit positive traits like good disposition and simple nature, hence its inclusion as a Gunasthana.
Sāsvādana Gunasthana (Stage of Mixed Taste): A soul that has attained right faith (samyagdarśana) but, due to circumstantial changes, falls back, experiences a "mixed taste." This stage is characterized by a blend of the flavor of right faith and the influence of delusion. It's akin to tasting a bit of pure milk after vomiting after consuming it.
Samyag-Mithyādr̥ṣṭi (Miśra) Gunasthana (Stage of Mixed Right and Wrong View): In this stage, the soul is in a state of confusion, neither fully believing in pure substances nor completely abandoning impure ones. This results in a wavering mindset. While the delusion's effect is weaker than in the first stage, the soul struggles to move towards truth or abstain from falsehood. The soul develops an inclination towards pure substances due to its mixed state.
Avirata Samyagdr̥ṣṭi Gunasthana (Stage of Vowless Right View): Here, the soul, having ignited the light of pure faith in the nine fundamental realities (like soul, non-soul), dispels the deep darkness of delusion. Although the influence of conduct-deluding karma (cāritra mohanīya karma) persists, leading to attachment to transient worldly objects, the impurity of attachment to such objects is cleansed. The soul becomes a dedicated candidate for the path of liberation. This stage is identified by five characteristics: calmness (śama), zeal (saṁvēga), detachment (nirvēda), compassion (anukampā), and faith (āstikya).
Viratāvirata (Deśavirati) Gunasthana (Stage of Partial Vows/Limited Restraint): After attaining right faith, the soul needs to acquire pure conduct. However, due to the influence of conduct-deluding karma, complete restraint is not achieved. Instead, a partial restraint or vows are adopted as a result of the partial subsidence of conduct-deluding karma. This is known as "Deśavirati," and the life stage embodying it is called "Viratāvirata Gunasthana."
Pramatta Saṁyata Gunasthana (Stage of Vigilant Restraint with Slight Negligence): At this stage, the soul, having achieved right faith, undertakes restraint from the five cardinal sins (violence, falsehood, stealing, unchastity, and possession) through mind, speech, and body, and in nine ways. However, there is still a degree of negligence (pramāda) present. Thus, it is called "Pramatta Saṁyata Gunasthana."
Apramatta Saṁyata Gunasthana (Stage of Vigilant Restraint without Negligence): When the soul becomes intensely aware and diligently practices restraint without any negligence, engaging in religious contemplation, it reaches this stage. The intensity of self-awareness is considered greater here than in the sixth stage.
Nivr̥tti Gunasthana (Stage of Cessation/Progressive Cessation): Here, the soul experiences unprecedented inner states. While some souls progress to higher stages, they might fall back due to the resurgence of dormant delusion. This stage offers two paths: the path of subsidence (upaśrama śrēṇi) where a fall is possible, and the path of destruction (kṣapaka śrēṇi) where progress is steady.
Anivr̥tti Gunasthana (Stage of Non-Cessation/Further Progressive Cessation): The soul continues its practice from the eighth stage. Here, delusion is either subdued or destroyed. With the absence or suppression of delusion, lust also diminishes. The destruction of subtle lust makes the path smoother for the aspirant.
Sūkṣma Sāṁparāya Gunasthana (Stage of Subtle Greed/Attachment): Due to the high flow of refined consciousness, gross passions decrease. Subtle passions also reach a state of destruction. Anger, pride, and deceit are destroyed, and even subtle greed is suppressed or destroyed, leading to this stage.
Upāśānta Mōha Gunasthana (Stage of Pacified Delusion): The soul, having cut the bonds of karma, experiences a state of absolute non-attachment for a brief period. This is a state of supreme Vītarāga (free from passions). The light of knowledge, sometimes obscured by karmic veils, shines here, though it can be temporarily hidden, leading to a potential fall.
Kṣīṇa Mōha Gunasthana (Stage of Vanquished Delusion): Having battled karmic forces, the soul finally destroys the karma of delusion. This victory leads to the rapid shedding of other destructive karmas. This stage is uniquely significant, as the soul is now free from delusion. Restraint is inherent, but a trace of negligence might remain.
Sayōgī Kēvalī Gunasthana (Stage of Omniscient with Association): Upon reaching the final moment of the twelfth stage, the soul destroys delusion, knowledge-obscuring karma, perception-obscuring karma, and obstruction-creating karma. In the thirteenth stage, the soul's inherent qualities of knowledge, perception, conduct, and vigor expand. Becoming omniscient and omni-perceptive, the soul experiences the fruition of the remaining non-destructive karmas with ease. From this point, liberation is unobstructed.
Ayōgī Kēvalī Gunasthana (Stage of Omniscient without Association): In the final moments of the thirteenth stage, the omniscient soul ceases mental, verbal, and physical activities (yoga). Through this cessation, absolute stillness (śailēśīkaraṇa) is attained. In this unwavering state, in the brief duration of uttering five short syllables, the soul attains the auspicious abode of liberation.

Conclusion of Spiritual Development:

The text concludes by stating that the fourteenth Gunasthana represents the ultimate peak of spiritual development for the pure, formless, and blissful soul. There is no greater state of progress in the world. Delusion is the extreme point of decline, while liberation is the extreme point of progress. The long path of spiritual practice lies between these two extremes. Self-awareness (jāgr̥ti) aids progress, while negligence (pramāda) leads to downfall. Both are influenced by meditation (dhyāna). Righteous meditation generates self-awareness, while unrighteous meditation generates negligence. The text also briefly touches upon the connection between different types of meditation and the initial Gunasthanas.