Gunsthan Vishleshan

Here's a comprehensive summary of the Jain text "Gunsthan Vishleshan" by Himmat Singh Sarupriya, based on the provided pages:

Book Title: Gunsthan Vishleshan (Analysis of Spiritual Stages) Author: Himmat Singh Sarupriya Publisher: Z_Ambalalji_Maharaj_Abhinandan_Granth_012038.pdf Catalog Link: https://jainqq.org/explore/210453/1

This document, "Gunsthan Vishleshan," is a scholarly exploration of the Jain concept of Gunsthan, which translates to "spiritual stages" or "ladders." The author, Himmat Singh Sarupriya, R.A.S., B.Sc., M.A., LL.B., Sahityaratna, Jain Siddhantacharya, emphasizes that understanding Gunsthan is crucial for comprehending Jain psychology. The text aims to provide a spiritual analysis of mental states, their fluctuations, and the flow of emotional currents. It blends ancient Jain principles with modern psychological perspectives.

Core Concepts and Definitions:

• Gunsthan Defined: Gunsthan is a technical term in Jain literature referring to the stages of development of the soul's inherent powers or qualities (gunas). It signifies the progressive stages of knowledge (gyan), perception (darshan), and conduct (charitra). More precisely, it describes the particular states of mind (parinamas) arising from the influence of Mohaniya karma (delusion-causing karma) – its manifestation (udaya), suppression (upasham), destruction (kshaya), and partial destruction/suppression (kshayopasham), in conjunction with yoga (activity of mind, speech, and body).
• Spiritual Thermometer: Just as a thermometer measures temperature, Gunsthan is presented as a "Spirituometer" to gauge the soul's spiritual progress or decline. It indicates the gradual unfolding of spiritual powers and their functioning in a pure form.
• Goal of Gunsthans: The ultimate goal of understanding and progressing through the Gunsthans is to turn one's life away from vices (avgun) towards virtues (gun) and to reach the ultimate pure state of the soul.
• Comparison with Other Philosophies: While ancient Vedic and Buddhist philosophies also describe the gradual development of the soul, Jainism offers a more subtle, clear, and detailed exposition of these stages through Gunsthans. Synonymous terms in Digambara literature include Sankshipt, Ogha, Samanya, and Jivasamas.
• Karma as the Obstacle: The soul's true nature is pure consciousness, bliss, and infinite knowledge and perception. However, this inherent divinity is obscured by the veil of karma. As these karmic veils gradually weaken and are destroyed, the soul's true nature is realized. The intensity of these karmic veils determines the soul's spiritual stage, from the undeveloped primary stages to the final pure state.
• Dominance of Mohaniya Karma: Among all karmas, Mohaniya karma (delusion) is considered the most dominant. Its intensity keeps other karmas strong. The weakening of Mohaniya karma leads to the weakening of other karmas, making it the primary obstacle and its weakening the primary aid to spiritual development. The gradation of Gunsthans is based on the intensity and abatement of the power of delusion.
• Two Principal Powers of Mohaniya Karma:
  1. Darshan Mohaniya (Perception Delusion): This prevents the soul from discerning its true nature from non-soul substances and distinguishing between conscious and unconscious entities.
  2. Charitra Mohaniya (Conduct Delusion): Even after gaining discernment, this prevents the soul from acting in accordance with its true nature, hindering practice and attachment to the self. It obstructs virtuous conduct. The second power is secondary to the first; as the first weakens, the second also weakens.

The Fourteen Gunsthans (Stages):

The document then details the progression through the fourteen Gunsthans, primarily explaining the initial few in detail:

1. Mithyadrushti (Mishapprehending Perception):

   • Characterized by the manifestation of Mithyatva Mohaniya karma, leading to a perverted or reversed faith and understanding of reality.
   • The soul fails to have faith in true principles and believes in untrue ones. It mistakes the unreal for the real and vice-versa.
   • Examples include hedonism (attachment to physical pleasures), denial of the soul's existence, and lack of faith in deities, preceptors, and doctrines.
   • Like a fevered patient who dislikes sweet tastes, a Mithyadrushti finds true religion unappealing.
   • Key Point: Even in this state, a partial truth is perceived (e.g., recognizing a person as a person). This partial truth prevents the soul from being completely obscured, hence it is still termed a Gunsthan.
   • This stage is also referred to as "Bahyātma Bhava" (external self) or "Mithya Darshan" (false perception).

2. Sāsādan Samyakdrushti (Fallen Righteousness):

   • This is a transitional stage where a soul that had attained Oupashamik Samyakttva (suppressed righteousness) begins to slide back towards Mithyatva due to the manifestation of strong AnantānuBandhi Kashaya (eternally binding passions).
   • However, it has not yet fully embraced Mithyatva.
   • It is called "Sāsādan" or "Sāsvād" (tasting) because, like someone who vomits after eating kheer (sweet rice pudding) but still experiences its taste, the soul still has a residual, albeit fading, experience of righteousness.
   • This stage is not an ascending one; rather, it is achieved by falling from a higher stage.

3. Samyak-Mithyadrushti (Mixed Righteousness and Falsehood):

   • Occurs when a partially purified mass of Mithyatva manifests.
   • The soul's perception is a mix of true and false, like the taste of curd mixed with jaggery (sour and sweet).
   • The intellect becomes weak, leading to indifference or a neutral stance towards true principles.
   • The soul is wavering, neither fully righteous nor fully mistaken, and lacks independent judgment.
   • This stage can be reached directly from the first stage or by falling from higher stages. It is an intermediate stage for both ascending and descending souls.

Pre-Stages for Samyaktva (Righteousness):

The text then discusses the preparatory stages for achieving Samyaktva:

• Karan Labdhi: To achieve Samyaktva for the first time, an ancient Mithyadrushti soul, possessing three superior mental powers (yog labdhis), undertakes Karan Labdhi (the process of transformation). This involves a series of internal changes that enable the soul to break the deep-rooted knot of passion (kashaya) caused by Mithyatva.

  • Yathāpravrttikaran: This process helps the soul to reach the "granthi-desh" (the vicinity of the knot of passions) of Mithyatva. Even souls that will never attain liberation (Abhavya) can reach this stage.
  • Apūrvakaraṇ: Through this special purified state of consciousness, the soul transcends the formidable knot of passions. Such a purified state is rare and hence called "Apūrva" (unprecedented). This is the cause for the next stage.
  • Anivrittikaraṇ: With this highly purified state, the soul is certain to achieve Samyaktva. It signifies victory over Darshan Mohaniya karma.

• Antar-karan (Interception Gap): This occurs at the end of Anivrittikaraṇ, where the karmic particles that would have manifested in the next Antarmuhūrta (a short period) are rearranged, either brought forward or pushed backward. This effectively neutralizes the immediate manifestation of Mithyatva Mohaniya karma.

• Oupashamik Samyaktva (Suppressed Righteousness): After Antar-karan, the soul attains Oupashamik Samyaktva. This state is marked by peace, contentment, and bliss, a profound experience of the self. However, this stage has a limited duration. If AnantānuBandhi Kashaya manifests again, the soul may fall back to Sāsādan.

• Kshayopashamik Samyaktva (Destroyed-Suppressed Righteousness): This arises from the partial destruction and suppression of karmas. It is characterized by some residual impurities and minor faults (doshas).

• Kshayik Samyaktva (Destroyed Righteousness): This is the highest form of righteousness, achieved by the complete destruction of all three Darshan Mohaniya and the four AnantānuBandhi karmas. It results in pure and unwavering faith in reality.

Other Important Gunsthans Discussed:

• Avirata Samyagdrushti (Non-abstinent Righteousness): The soul has attained righteousness but has not yet undertaken any vows. It experiences peace due to the right perception of the self.
• Deshavirati (Partial Abstinence): The soul observes partial vows, like a householder (shravak).
• Pramatta Samyata (Prone-to-Carelessness Ascetic): The soul has taken vows but is still subject to states of carelessness (pramada) arising from lesser passions (sanjvalan) and non-kashaya passions (nokashaya).
• Apramatta Samyata (Non-Careless Ascetic): The soul is free from carelessness, constantly engaged in contemplation of its true self. This is a stage of intense spiritual effort and inner struggle.
• Niyatti Badar (Apūrvakaraṇ) (Differentiated Gross Passions): A highly refined stage where the inner states of beings are not uniform but are progressively purified.
• Anivṛtti Badar Samparāya (Non-differentiated Gross Passions): The soul's inner states are similar and highly purified.
• Sukshma Samparāya (Subtle Passions): Only the subtlest remnants of greed (lobha) remain.
• Upashānta Kashāya (Suppressed Passions): All passions are suppressed, and the soul is free from them temporarily. However, the karmic dispositions still exist.
• Kshīṇa Kashāya (Destroyed Passions): All passions are destroyed, but other ghāti (harm-causing) karmas still obscure the soul.
• Sayogi Kevali (Omniscient with Activity): The soul has destroyed all four ghāti karmas and attained omniscience. They still use mind, speech, and body activity.
• Ayogi Kevali (Omniscient without Activity): The soul has shed all karmas, including the aghati (non-harm-causing) ones, and has attained liberation.

Comparative Analysis and Conclusion:

The author draws parallels between Jain Gunsthans and concepts in Vedic philosophy like the Yoga Sutras of Patanjali and the Yoga Vashishtha. The stages of ignorance, inner self, and supreme self in Vedic thought correspond to the initial, middle, and final Gunsthans in Jainism, respectively. While Vedic texts mention falling and ascending paths similar to the upsham and kshapaka (suppression and destruction) paths in Jainism, the Jain description is presented as more explicit and detailed.

The document concludes by emphasizing that the Gunsthan system provides a roadmap from the lowest state (like nigoda or absolute delusion) to the highest state of the soul as a perfected being. It highlights the necessity for auspicious souls (bhavya) to strive for spiritual progress, as attaining Samyaktva guarantees liberation within a certain number of births, depending on the type of Samyaktva attained.

The text is supported by extensive footnotes and citations from various Jain scriptures, reinforcing its scholarly nature. The author acknowledges that due to the depth and complexity of the subject, a comprehensive detailing of all sub-divisions and nuances was not possible within the given space.