Adhyatmik Vikaskram - Book Summary

Here's a comprehensive summary of the Jain text "Adhyatmik Vikaskram" by Sukhlal Sanghavi, based on the provided pages:

The book "Adhyatmik Vikaskram" (Spiritual Evolutionary Process) by Sukhlal Sanghavi, published by Z_Jaindharma_no_Pran_002157.pdf, explores the concept of spiritual progress and its stages within Jainism.

The Core Concept: Spiritual Evolution

The fundamental idea presented is that Moksha (liberation) is the completion of spiritual development. This completion cannot be achieved instantaneously; it requires a passage of time and a structured progression of spiritual evolution.

Three Stages of the Soul's Existence:

The text outlines the soul's journey in three broad phases:

Spiritual Undevelopment (Adhyatmik Avikash): This is the initial state where the soul is bound by ignorance and attachment (rag-dvesh). Despite a natural longing for happiness and full knowledge, the soul remains trapped in a cycle of suffering and ignorance due to strong karmic impressions. This phase is characterized by the soul seeking happiness in external, transient objects, leading to disappointment and a continuous cycle of searching. The soul's consciousness is dim, and its direction is uncertain, akin to a ship without a clear destination.
Spiritual Evolutionary Process (Adhyatmik Vikaskram): This stage begins when the soul's inherent spiritual strength starts to overcome ignorance and attachment. As the soul's spiritual energy turns in the right direction, it sets a goal and begins to strive for it. This is the foundation of spiritual development. The soul engages in a struggle against ignorance and attachment, often facing setbacks but learning from them to increase its knowledge and strength. This process leads to growing enthusiasm and an increase in bliss, gradually weakening the hold of ignorance and attachment.
Moksha (Liberation): This is the final stage, representing the complete perfection of spiritual development. In this state, the soul is free from all worldly bondage and experiences pure, natural bliss.

The Role of Karma and Mohaniya Karma:

A significant factor in this spiritual journey is the influence of karma, particularly Mohaniya Karma (delusion-inducing karma). This karma is presented as the most potent and primary obstacle to spiritual progress. It has two main aspects:

Darshan Mohaniya: This aspect obstructs Samyaktva (right faith or true perception), preventing the soul from grasping reality.
Charitra Mohaniya: This aspect obstructs Charitra (right conduct or virtuous behavior), preventing the soul from acting in accordance with true perception.

The text emphasizes that Darshan Mohaniya is more powerful; until it weakens, Charitra Mohaniya cannot be effectively overcome. The weakening of Mohaniya Karma also leads to the weakening of other karmic obstacles.

The Fourteen Stages of Spiritual Progress (Gunashthana):

Jain tradition systematically categorizes the spiritual evolutionary process into fourteen stages, known as Gunashthanas. These stages are primarily determined by the degree of Mohaniya Karma's weakening and eradication.

Gunashthanas 1-3 (Avikash Kala - Period of Undevelopment):
- 1. Mithyādr̥ṣṭi (Deluded Perception): Characterized by strong Darshan Mohaniya, where true perception is obscured.
- 2. Sāsvādana (Tasting or Slight Taste): A brief transitional stage for a soul falling from higher stages, experiencing a fleeting taste of right perception.
- 3. Samyak-mithyādr̥ṣṭi (Mixed Perception): A wavering state, neither fully right nor fully wrong, like a person on a swing.
Gunashthanas 4-14 (Vikaskram - Evolutionary Process):
- 4. Avirata-samyag-dr̥ṣṭi (Incontinent Right Percever): Darshan Mohaniya has weakened significantly or is eliminated, leading to clear right perception, but incontinence (lack of complete vows) due to Charitra Mohaniya.
- 5. Deśavirati (Partial Abstinence): Partial vows are taken due to some degree of weakening in Charitra Mohaniya.
- 6. Pramatta-saṁyata (Vigilant but Prone to Error): Complete vows are in effect, but occasional lapses (pramada) occur.
- 7. Apramatta-saṁyata (Vigilant and Without Error): Complete vows are maintained without any lapses.
- 8. Apūrva-karaṇa (Unprecedented Endeavor): Experiencing unprecedented purity and spiritual strength.
- 9. Anivṛtti-bādara (Incessant Endeavor): Continuous effort to weaken remaining Charitra Mohaniya.
- 10. Sūkṣma-parāya (Subtle Attachment): Only subtle forms of attachment (greed) arise in a very minor way.
- 11. Upaśānta-moha (Pacified Delusion): Subtle attachments are pacified, but Charitra Mohaniya is only pacified, not eliminated. Falling from this stage is possible.
- 12. Kṣīṇa-moha (Eradicated Delusion): Both Darshan Mohaniya and Charitra Mohaniya are completely eradicated. Falling from this stage is impossible.
- 13. Sayogi-kevalī (Omniscient with Physical Activity): Attainment of omniscience and freedom from delusion, with physical, mental, and verbal activities still present (Jivanmukti or liberation while living).
- 14. Ayogī-kevalī (Omniscient without Physical Activity): Cessation of all physical, mental, and verbal activities. This is the final stage before disembodied liberation (Videha-mukti).

The first three Gunashthanas represent the period of undevelopment, while Gunashthanas 4 to 14 mark the stages of gradual spiritual development and its growth, culminating in Moksha.

Alternative Classification: The Eightfold Vision (Drishti)

The text also presents an alternative view, attributed to Acharya Haribhadra Suri, which categorizes spiritual progress into two main types of "vision" (drishti):

Ogha-drishti (The Undulating Vision): This refers to the state of spiritual undevelopment where the soul's inclination is towards the worldly cycle. Even with varying degrees of knowledge, it is considered an "unfavorable vision" from a spiritual advancement perspective.
Yoga-drishti (The Vision of Union/Spiritual Practice): This signifies the beginning of spiritual development, where the soul's inclination shifts towards Moksha. This is considered the "favorable vision." Yoga-drishti is further divided into eight progressive stages:
1. Mitra (Friendly): Weak spiritual light.
2. Tāra (Star): Slightly brighter light.
3. Bala (Strong): Light like fire from wood.
4. Deepa (Lamp): Light like a lamp.
5. Sthira (Steady): Light like a jewel.
6. Kānta (Pleasing): Light like a star.
7. Prabhā (Radiant): Light like the sun.
8. Parā (Supreme): Light like the moon.

While the first four stages have an incomplete perception of the true self, they are still considered Yoga-drishti because the path of spiritual evolution is fixed. These stages are understood in relation to the eight limbs of Yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, with increasing stability in each limb. The first four stages involve some ignorance and delusion, while the latter four show increasing knowledge and detachment.

Another Classification: The Fivefold Yoga (Yoga)

A second type of classification described by acharyas focuses solely on the stages of spiritual development, without detailing the preceding undevelopment. This classification defines Yoga as the religious activities that lead to liberation.

Yoga is divided into five parts:
1. Adhyatma (Self-Contemplation): Involves scriptural contemplation with some degree of renunciation and development of feelings like friendship and compassion.
2. Bhāvanā (Meditation/Cultivation): When the mind, through consistent practice, becomes more robust by self-contemplation, it leads to cultivated thoughts, reducing unfavorable practices and fostering favorable ones, leading to mental growth.
3. Dhyāna (Concentration/Meditation): When the mind is fixed on auspicious subjects, becoming like a steady lamp, the mind becomes controllable, thoughts become firm, and bondage is severed.
4. Samatā (Equanimity): When the perception of desirability or undesirability, based on ignorance, is overcome by discernment, equanimity is achieved.
5. Vṛtti-saṁkṣaya (Cessation of Mental Activities): The complete cessation of mental activities arising from desires.

The text concludes by stating that these descriptions of Gunashthana and Yoga are essentially modern ways of explaining the ancient Jain concepts of spiritual stages.