Gunsthan - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Gunsthan" by Yashpal Jain, which is based on the "Samaysar Natak" by Banarasidas:

Book Title: Gunsthan Author: Yashpal Jain (Editor/Compiler) Based on: Samaysar Natak by Kavi Pandit Banarasidas Publisher: Pandit Todarmal Smarak Trust, Jaipur

Overview:

This book, compiled by Yashpal Jain, presents the concept of Gunsthan (Stages of Spiritual Evolution) as described in Pandit Banarasidas's Samaysar Natak. The goal is to present this complex spiritual roadmap in a more accessible and detailed format for Jain scholars and practitioners. The editor highlights that Banarasidas's work provides a unique perspective on Gunsthan from the Charananuyog (the branch of Jain scriptures focusing on conduct and practice), offering valuable details on aspects like the eleven stages of Deshvirat (partial vow-holder), twenty-two Abhakshya (things not to be eaten), twenty-one virtues of a householder, and different types of Mithyatva (false belief).

Key Concepts Explained:

The book systematically details the fourteen stages of spiritual progress (Gunsthan), which represent the progressive states of the soul's spiritual journey towards liberation.

The Fourteen Gunsthans:

Mithyatva (False Belief): This is the initial stage characterized by utter delusion and incorrect understanding of reality. The book elaborates on five types of Mithyatva:
- Abhigrahita (Dogmatic/One-sided): Holding onto a single viewpoint (naya) as the absolute truth, rejecting others.
- Abhiniveshik (Contrary/False): Following a false path or doctrine, often by rejecting established scriptures.
- Anabhigrahita (Uncritical/Respectful Error): Respecting false beliefs or individuals without proper discernment.
- Sanshay (Doubtful): Being perpetually uncertain and wavering in one's beliefs.
- Ananabhogik (Ignorant/Unthinking): Lacking knowledge and awareness, living in a state of dullness. The text further divides Mithyatva into Sadi (with a beginning) and Anadi (without a beginning).
Sasadhan (Degenerating Right Belief): This stage is a transient one where a soul that was on a higher path (like the fourth Gunsthan) falls back into delusion. It's like a person eating kheer and then vomiting it, but still experiencing a faint taste of it. This stage is very brief, lasting a maximum of six avali (a unit of time).
Mishra (Mixed Belief): In this stage, the soul experiences a mixture of right and wrong beliefs. It's like tasting curd mixed with jaggery – a combination of good and bad. This occurs when both true and false understanding are present simultaneously.
Avirat Samyaktva (Unrestrained Right Belief): This is the first stage of genuine right belief. The soul has attained true understanding of the soul and reality, but has not yet taken vows or restrained its passions. The book details eight aspects of Samyaktva:
- Svarup (Nature): True faith in the soul's reality.
- Utpatti (Origin): Arising from natural disposition or teacher's guidance.
- Chinh (Signs): Self-realization, absence of doubt, and detachment.
- Gun (Virtues): Compassion, goodwill, humility, self-criticism, equanimity, devotion, detachment, and religious fervor.
- Bhushan (Ornamentations): Enthusiasm for Jainism, discernment of what to accept/reject, patience, joy in right belief, and wisdom in contemplation.
- Dosh (Flaws): Twenty-five flaws including eight types of pride (mads), eight impurities (mals), six improper grounds (anayatans), and three types of delusion (mudhata).
- Nash (Destruction): Five causes that can destroy right belief: pride in knowledge, dull intellect, harsh speech, anger, and sloth.
- Atichar (Transgressions): Five minor lapses: fear of public ridicule, attachment to sensory pleasures, worry about the future, devotion to false scriptures, and service to false deities. The text also explains the seven problematic karma (karmic) natures that, when subdued, lead to right belief, and classifies Samyaktva into nine types: three Kshayopashamik (partially destroyed and subdued), four Vedak (experiencing), one Aupashamik (subdued), and one Kshayik (completely destroyed).
Deshvirat (Partial Vow-Holder): This is the stage of a householder who observes partial vows. The book details:
- Twenty-one virtues of a householder: Qualities like modesty, compassion, contentment, truthfulness, non-violence, etc.
- Twenty-two forbidden items (Abhakshya): Including specific foods, practices like night eating, and consumption of honey, butter, and alcohol.
- Eleven stages of the householder's practice (Pratima): These represent a progressive purification of conduct, from attaining right faith (Darshan Pratima) to renouncing all worldly attachments (Ekadash Pratima). These stages guide the householder in gradually reducing their involvement in worldly activities and upholding vows.
Pramatta (Careless Monk): This is the stage of a monk who still has some minor lapses due to the influence of the five pramadas (carelessness): attachment to worldly matters, gossip, sleep, sensory indulgence, and anger. They observe the twenty-eight mulgunas (core virtues) of monks but are not completely free from these subtle inclinations. The text differentiates between Sthavirakalpi (traditional monks) and Jinkalpi (monks who follow the path of the Tirthankaras strictly).
Apramatta (Non-Careless Monk): In this stage, the monk has overcome the five pramadas. They are fully engrossed in Dharma Dhyan (religious contemplation) and maintain steady concentration.
Apurvakaran (Unprecedented Cause): This stage is characterized by the soul's introspection and spiritual development, leading to unprecedented states of purity and spiritual advancement. Here, the monk begins to subdue and destroy karmic matter.
Anivarttikaran (Non-Regressing Cause): In this stage, the soul's spiritual progress becomes firm and non-regressing. The refined spiritual states achieved in the previous stage are consolidated, and the soul progresses towards eliminating further karmic impurities.
Sukshma Samparaya (Subtle Greed): This is the stage where only the subtlest form of greed (related to subtle attachments) remains. The monk's actions are nearly free from passion.
Upshant Moh (Subdued Passions): Here, all the eighty-four or eighty-five relevant karmic natures causing passions are subdued. The soul experiences a state of temporary peace and tranquility, but is prone to falling back.
Kshina Moh (Destroyed Passions): This is the stage where all the passions (karmas that cause them) are completely destroyed. This leads to the attainment of Kshayik Samyaktva (eternal right belief) and Yathakhyat Charitra (true conduct). This is a significant step towards omniscience.
Sayogi Kevali (Omniscient with Body): After destroying all the ghatiya (destructive) karmas, the soul attains omniscience (Kevalgyan). They possess infinite knowledge, perception, power, and bliss. Although they have a body, their actions and senses are divine and not influenced by worldly passions. The text details the subtle presence of remaining aghatiya (non-destructive) karmas and the eighteen virtues that are free from worldly imperfections.
Ayogi Kevali (Omniscient without Body): This is the final stage of pure soul consciousness. All remaining karmas are destroyed, and the soul is liberated from the cycle of birth and death. The soul exists in its pure, unembodied form, experiencing eternal bliss.

Contribution of the Book:

Yashpal Jain's compilation aims to make the profound teachings of Banarasidas accessible. He has structured the content logically, providing explanations of difficult terms and concepts. The book also includes an introduction, elucidating the importance of the Gunsthan concept and Banarasidas's unique approach. The editor has also striven to present the verses clearly, making the study of this complex topic more engaging for sincere seekers.

Key Takeaway:

The book provides a detailed exposition of the fourteen stages of spiritual progress in Jainism, as interpreted through the poetic and insightful work of Pandit Banarasidas. It emphasizes that these stages are not the soul's inherent nature but rather behavioral states that can be transcended through diligent spiritual practice, ultimately leading to liberation.