365bet娱乐

According to Jainism, ethics is not merely a scholastic exercise. It is a means to an end. The aspirant (mystic soul) aims for the termination of sufferings and the karmas and attain mystical state called liberation. For this, Jaina holds a very clear logical and systematic review about the journey of the soul towards liberation. It presents a definite road with well measured milestones, leading to the ultimate goal. These stages of spiritual progress have been called as 鈥�驳耻峁嘺蝉迟丑腻苍补鈥�^[1]. It explains about the stages of soul and its virtues by elimination of karmas. The whole plan of fourteen stages of 驳耻峁嘺蝉迟丑腻苍补 depends upon the practice of 鈥�Samvara (inhibition of karma)鈥� and 鈥�Nirjara (shedding of karma)鈥� that leads to the purification by the destruction, subsidence and like of the karmas.

1 The Fourteen Stages of Spiritual Development

(1) Mithy膩d峁涐梗峁璱 骋耻峁嘺蝉迟丑腻苍补 (Perverted Faith)

The first stage of the soul is named as 鈥�尘颈迟丑测腻诲峁涐梗峁璱 驳耻峁嘺蝉迟丑腻苍补鈥�. This is the soul鈥檚 original and beginningless state of 鈥�deluded world view鈥�. At this first stage, the soul is in a spiritual slumber, unaware of its own bondage.^[2] He holds a perverse notion about truth^[3]. The soul in this state is designated as 鈥�叠补丑颈谤腻迟尘腻鈥�. The perverted soul even being potentially mystic, having the eternal spark of spirituality^[4] is not on mystic journey due to the absence of spiritual endeavour.

(2) 厂腻蝉惫腻诲补苍补 Samyak D峁涐梗峁璱 骋耻峁嘺蝉迟丑腻苍补 (Receding Spiritual World View)

When the aspirant ascending to higer stages happen to falls down, he ultimately stops at first 驳耻峁嘺蝉迟丑腻苍补 and again attains 尘颈迟丑测腻迟惫补. The soul having fallen from the peak of the mountains of diamond of samyaktva and before attaining the 尘颈迟丑测腻迟惫补 stage has a transitory state. This transitory stage is designated as 厂腻蝉惫腻诲补苍补-蝉补尘测补办诲峁涐梗峁璱. The point to be noted here is that during this down fall, the soul has neither right belief nor wrong belief but just has the taste of 蝉补峁儁补办迟惫补 i.e. right view. Therefore, it is called the stage of 鈥榣ingering enlightened world view鈥�.^[5]

(3) 惭颈艣谤补 (Right cum Wrong World View)

In this third state the soul has an inclination to a mixture of right and wrong views鈥�.^[6] In this state right belief is not destroyed but only slightly clouded by wrong belief. He remains indifferent to truth due to the rise of 鈥�mi艣ramohan墨ya karma鈥�. After this stage of minimum 补苍迟补谤尘耻丑奴谤迟补, the soul may ascend to true belief or revert back to wrong belief.^[7] Hence for a mystic soul, it is a stage of development as well as of degradation.

(4) Avirati Samyagd峁涐梗峁璱 骋耻峁嘺蝉迟丑腻苍补 (Right World View with Non Abstinence)

In the fourth stage of spiritual development, the aspirant oscillating mind becomes steady and attains right world view attended with non abstinence^[8]. The right world view awakens the mystic towards the nature of self., changes his worldly outlook to that of introvert to the pure self, he aims and strives for path of liberation to attain the transcendental self, but it not capable to practice right conduct due to the lack of spiritual strength, technically due to the rise of 补辫谤补迟测腻办丑测腻苍腻惫补谤苍颈测补 karama. For the aspirant life and journey this stage is pivotal. It is the state of 腻迟尘补蝉腻办峁Ｄ乼办补谤腻^[9]. It is the beginning of spirituality. To the soul that has reached this stage, liberation is assured. Perfection of morality, however, is achieved in the stages that follow^[10].

(5) De艣virati Samyagd峁涐梗峁璱 骋耻峁嘺蝉迟丑腻苍补 (Right World View With Partial Absitinence)

This stagh3 is where the mystic aspirant with right world view, being detached from the worldly state, having discriminative understanding, feels to practice self-restraint. To make himself free from all sinful activities, from all vices, he gets resolute to the adoption of partial vows at gross level. From here the conduct of truth commences and the mystic aspirant gets associated with all the three jewels.

(6) Pramatta Sa峁儁ata 骋耻峁嘺蝉迟丑腻苍补 (Complete Abstinence with Remissness)

This is a stage in which a mystic soul exerts for the observance of complete self-restraint. The soul initiates in ascetic life, by taking five great vows. Characterising the sixth 驳耻峁嘺蝉迟丑腻苍补, Ac膩rya Tulsi states鈥搃t is a state in which the soul is totally abstinent but subject to remissness.^[11] This influx of remissness does not obstruct self-restraint but it produces taint or pollutes the life of a mystic saint that results in the bondage of new karmas and prevents it from the perfect-right-conduct and from attaining perfection.

(7) Apramatta Sa峁儁ata 骋耻峁嘺蝉迟丑腻苍补 (Self-Restraint devoid of Remissness)

In this state the aspirant is completely free from remissness and fully absorbed in concentration.^[12] The aspirant being completely introvert, his contemplation, absorption and concentration is centered in pure soul, that aid to pursue the higher path and moreover leads the soul free from all types of laxity and disturbances. It is believed that in this stage till the completion of 补苍迟补谤尘耻丑奴谤迟补, the soul experiences an infinite time of purity in every instant.

(8) Niv峁泃ti-B膩dar 骋耻峁嘺蝉迟丑腻苍补 (Dissimilar or Dissociation from Gross Passions)

In this state the aspirant absolves from gross passions, either partially suppressed or destroyed. In this state the aspirant soul is devoid of intense passions, namely ager, pride, deceit and greed.^[13] This is the stage of 艣ukla dhy膩na where the soul acquires the unique phychic force which as never experienced before^[14] and assist in destruction or subsidence of karmas. The aspirant also experiences unexpressible condition of bliss which he had not been experienced before and the spiritual development of the soul leads to attainment of new thought activities which he had not been reached before. Thus, this stage is called as 鈥�补辫奴谤谤补办补谤补峁嘺鈥�.^[15] From here the aspirant ascends positively either of the two 艣reni Upa艣ama艣reni (ladder of subsidence) or 碍峁�a辫补办补艣谤别苍颈 (ladder of destruction).

(9) Aniv峁泃ti-B膩dara 骋耻峁嘺蝉迟丑腻苍补 (Presence of Similar Residual Gross Passions)

The mystic through deep meditation experiences more intensed purity and blissful state than that of precedent state. In this state, residual gross passions continue to exist. Though, the soul becomes free from passions to large extent. It also has an appreciable advancement with respect to the annihilation of passions over the previous states.

(10) Suk峁�ma Sa峁僷ar膩ya 骋耻峁嘺蝉迟丑腻苍补 (Subtle Greed Passions)

This is a stage where the mystic soul is possessed of subtle form of greed of flaming up passion^[16]. In the form of subtle attachment of the soul with the body or a subtle desire to obtain 尘辞办峁�a. The mystic aspirant by his pure and deep meditation acquires the strength to subdue or destroy even the trace of subtlest greed and rise up.^[17]

(11) Upa艣膩nt膩 Moha 骋耻峁嘺蝉迟丑腻苍补 (Complete Subsidence of Delusion)

The mystic aspirant climbing up the ladder of suppression by absolutely suppressing^[18] all types of deluding karmic forces reach this eleventh stage, where he attains the state of highest suppression of deluding karmas^[19], thus making the soul free from the influence of all types of passions. The mystic experiences the supreme ecstacy that is potent to burn the karmic fuel. In this state the mystic is designated as 鈥�chadmastha 惫墨迟补谤腻驳补鈥� (the dispassionate state of imperfect being) because the type of experience of blissful state is similar to that of experience of absolute 惫墨迟补谤腻驳补 who have destroyed all the passions. Since the karmas are subsided and not destroyed, therefore the soul is likely to fall from this stage and descend to lower 驳耻峁嘺蝉迟丑腻苍补 due to the rise of subsided passions. The mystic aspirant ascending by the ladder of destruction skip this stage and moves directly from tenth to twelfth 驳耻峁嘺蝉迟丑腻苍补.

(12) K峁Ｄ�峁嘺鈥揗oha 骋耻峁嘺蝉迟丑腻苍补 (Complete Elimination of Delusion)

This stage is attained by the aspirant mounting on the ladder of destruction. In this state, the mystic aspirant by its psychic force eradicates the 鈥榙eluding karma鈥� completely^[20], and attains the state of 鈥�惫墨迟补谤腻驳补鈥� (one whose all sorts of attachment have disappeared)^[21]. This is the point of self realisation. Attainment of this stage confirms the attainment of omniscience and liberation. This stage is the border line, where ends the worldly state and starts the road to liberation. In the last samaya of this stage it progresses towards the destruction of other 驳腻丑迟颈 karmas.

(13) Sayogi Kevali 骋耻峁嘺蝉迟丑腻苍补 (Omniscience with Activities)

It is the highest stage of spiritual development and a state of revelation. The aspirant by completely destroying the gh膩ti karmas attains spiritual perfection and obtains knowledge of the supreme soul as a consequence of attainment of the full powers viz., infinite knowledge, infinite vision, infinite bliss and infinite power. Due to the power of pure meditation, the perfected mystic would be perfectly stable, free from delusion, endowed with the true concept of the soul and full of renunciation. Afflictions and obstacles will not disturb him; appearance of supreme bliss will not excite or distract him.

In this stage, the enlightened mystic is still enveloped by 补驳丑腻迟颈 karmas i.e. non-destructive karmas and is engaged in 鈥榓ction鈥�, (that is auspicious, free from any desire and for the emancipation of all living beings).^[22] Henceforth the mystic is designated as 蝉补测辞驳颈办别惫补濒墨, 辫补谤补尘腻迟尘腻, 办别惫补濒墨, 蝉补测辞驳墨 and 箩墨苍补^[23]. This state of the soul can be compared to that of 闯墨惫补苍 Mukta of Vedanta. In this stage there is a special case of mystical happening named 鈥�碍别惫补濒墨 厂补尘耻诲驳丑腻迟补鈥�, i.e. 鈥榚xpansion of soul units of the soul鈥�, by some of the perfect souls. Moreover, when the soul transit from thirteenth 驳耻峁嘺蝉迟丑腻苍补 to fourteenth 驳耻峁嘺蝉迟丑腻苍补, 鈥渋t prepares for the stoppage of all activity gross and subtle^[24].

(14) Ayogi 碍别惫补濒墨 骋耻峁嘺蝉迟丑腻苍补 (Omnisence with the Total Cesstation of Activities)

It is the fourteenth and final stage of spiritual evolution The aspirant with total cesstation of all activities^[25] becomes motionless as a mountain rock^[26] breft of all vibrations (actions). This state lasts for only as much time as required to pronounce five syllabus鈥撯�榓-i-u-峁�-l峁涒��.^[27] And with the termination of this stage the perfect soul whose inflow of 膧蝉谤补惫补 is wholly stopped, who is about to be entirely devoid of bondage of new karmas, whose vibratary activity has ceased, becomes devoid of yogas^[28]. The soul now gets the stage of final consummation鈥揳 bodyless existence of pure consciousness and bliss the stage of siddhahood, the stage from where one never returns to earthly existence, everfree from cycle of birth and death. Hence, the mystic state, the soul attains the state of 苍颈谤惫腻峁嘺 with perfect knowledge, perfect bliss, perfect power, perfect perception, immateriality, existence (astitva), spatiality (pradosatua) and formlessness.^[29] This state resembles the state of 鈥�补蝉补尘辫谤补箩帽腻迟补 蝉补尘腻诲丑颈鈥� of yoga or videhamukti of 鲍辫补苍颈峁�a诲.

2 Significance of 骋耻峁嘺蝉迟丑腻苍补 in the Context of Mysticism

骋耻峁嘺蝉迟丑腻苍补s are the mystical stages of the soul. The philosophy of 驳耻峁嘺蝉迟丑腻苍补 is guidance to attainment of the highest ideal of human life, namely 尘辞办峁�a. In these mystical stages the soul gradually eliminates the karmas and ascends to the higher stage of purity.

Fourteen stages of purification shows how a mystic soul attains to the state of divinity by the complete immune from karmic influences. The stages details about the inner progress of the mystic aspirant from the state of ignorance and delusion to the state of illumination and perfection, from the state of attachment to the state of complete detachment. It accounts the hierarchy, firstly from the worst, then from the less bad and finally from all kinds of karmas and manifests the innate (qualities) faculties of the knowledge, bliss and conduct in a more and more perfect form.^[30] In these stages of spiritual progress the soul gradually regains its natural powers in higher and higher degrees as it ascends to the stairs of 驳耻峁嘺蝉迟丑腻苍补. The gradation of spiritual development is based on the high intensity, and non-existence or low intensity of mohan墨ya karma (deluding karma). The stages of 驳耻峁嘺蝉迟丑腻苍补 enfold the efficacy of the three jewels for the ultimate spiritual realisation.

From the point of mystical journey of an aspirant the first stage is the prior stage of mystic journey where the soul is efforting unconsciously to tread on the path of spirituality.^[31] From fourth 驳耻峁嘺蝉迟丑腻苍补 the soul systematically starts its mystic journey thirteenth 驳耻峁嘺蝉迟丑腻苍补 the mystic attains the state of complete perfection i.e. state of omniscience, omniperception and infinite power by completely destroying the three 驳丑腻迟墨. Ascending to higher stage with purification from 6^th to 10^th 驳耻峁嘺蝉迟丑腻苍补 the mystic attains relative mystical experiences and attains absolute mystical experiences i.e. 办别惫补濒补箩帽腻苍补, kevaladar艣an膩 etc. in the 12^th and 13^th 驳耻峁嘺蝉迟丑腻苍补. Beyond 驳耻峁嘺蝉迟丑腻苍补 attains the eternal siddha state.

Footnotes and references:

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[1]:

厂补尘补惫腻辞, 14.5.

[2]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补, p. 279.

[3]:

Illuminator of Jaina Tenents, 7.3. 鈥�迟补迟迟惫补峁� mithy膩 sradadh膩no 尘颈迟丑测腻诲峁涐梗峁璱岣�鈥�

[4]:

Ibid, p. 136.

[5]:

That Which is Is, p. 279.

[6]:

Illuminator of Jaina Tenents, 7.5.

[7]:

Compendium of Jainism, p. 186.

[8]:

Jaina 厂颈诲诲丑腻苍迟补 顿墨辫颈办腻, 7.5

[9]:

闯墨惫补 础箩墨惫补, p. 62.

[10]:

That Which Is, p. 282.

[11]:

Illuminator of Jaina Tenents, 7.8 鈥�parm膩dayukta岣� sarvirata岣� 辫谤补尘补迟迟补蝉补峁儁补迟补岣�鈥�

[12]:

Ibid, 7.9 鈥�pramadaviyakto dhyanalinah apramattasamyatah鈥�

[13]:

闯墨惫补-础箩墨惫补, p. 63

[14]:

Yoga, Meditation and Mysticism in Jainism, p. 33

[15]:

Compendium of Jainism, p. 170-171

[16]:

Gommatas膩ra (闯墨惫补k膩峁囜笉a), by 艢ri Nemichandra 厂颈诲诲丑腻苍迟补 Cakravarti, Introduction, Translation and Commentary by Rai Bhadur, J.L.Jaini, ass. Sital Prasad, The Central Jaina Publishing House, Lucknow, Part.1, 1927, G膩th膩. pp. 59-60; Illuminator of Jaina Tenets, 7.13.

[17]:

Illuminator of Jaina Tenents, p. 143

[18]:

Ibid , 7.14 鈥�sarvathopa艣膩nthak峁Ｄ�峁嘺ka峁Ｄ亂au upa艣膩ntak峁Ｄ�峁嘺mohau鈥�

[19]:

骋辞尘尘补迟蝉腻谤补 (闯墨惫补k膩峁囜笉a), G膩th膩. 61

[20]:

Ibid, G膩th膩. 62

[21]:

闯墨惫补 础箩墨惫补, p. 63

[22]:

Illuminator of Jaina Tenets, 7.15.

[23]:

Gommatas膩ra (闯墨惫补k膩峁囜笉a), G膩th膩. 63-64, Due to complete 鈥渁nnihilation of ignorance and rise of keval labdhi he is designated as 鈥�辫补谤补尘腻迟尘腻鈥�, due to no use of sense, he is called 鈥�kevali鈥�; associated with bodily actions is therefore called as 鈥�sayogi鈥�; and due to the destruction of complete 驳腻丑迟墨 karmas, he is called 鈥�箩颈峁嘺鈥�.鈥�

[24]:

That Which Is, p. 285.

[25]:

Illuminator of Jaina Tenents 7.16 鈥�艣补颈濒别艣墨峁� 辫谤补迟颈辫补苍苍补岣� ayogi办别惫补濒墨鈥�

[26]:

顿补蝉惫别腻濒颈测补峁�, 4.24-25.

[27]:

膧va峁�yaka C奴rni by Jinadasgani, 艢ri Rishabdeva Kesarmalji Shvetambar Sanstha, Ratlam, Part 2, 1929 p. 136 (as quoted in 艢ri 叠丑颈办峁�u 膧驳补尘补 痴颈峁�a测补 碍辞艣补, p. 246 (1996))

[28]:

骋辞尘尘补迟蝉腻谤补 (闯墨惫补kanda), G膩th膩. 65, 鈥�s墨lesisa峁� sa峁僷atto 峁噄ruddha峁噄ssesa 膩savo j墨vo kammarayavippamukko gayajogo 办别惫补濒墨 hodi鈥�

[29]:

狈颈测补尘补蝉腻谤补, Verse 181.

[30]:

Jaina Theism, p. 124.

[31]:

There are some souls who have potentiality to tread higher stages of spirituality but have not yet recognised the capacity, there are other souls who have taken the path of mystic journey but due to downfall are back to this first stage and they will effort again and rise higher realising the goal. But there are other souls who are completely devoid of spiritual journey.