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Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

32. Atmavikasasutra (Gunasthana) - Precepts On Spiritual Progress (Gunasthanas)

 

 

Jehim du lakkhijjamte, udayadisu sambhavehim bhavehim.

Jiva te gunasanna, niddittha savvadarisihim. (546)

Those states resulting from the fruition etc. of Karmas, by which souls are distinguished are given the name `guna' (spiritual stages) by the Omniscients. (546)

 

Miccho sasana misso, aviradasammo ya desavirado ya.

Virado pamatta iyaro, apuvva aniyatti suhumo ya.

Uvasamta khinamoho, sajogikevalijino ajogi ya.

Coddasa gunatthanani ya, kamena siddha ya nayavva. (547 & 548)

There are fourteen stages in the path of gradual spiritual development; (1) false belief, (2) failing from right faith, (3) mixture of right faith and wrong faith, (4) vowless right faith, (5) partial observance of vows, (6) non-vigilant observance of vows, (7) vigilant observance of vows, (8) unique condition of bliss, which has not been experienced before, (9) constant thought-activity (that is meditation), (10) slightest attachment, (11) subsided delusion, (12) destroyed delusion, (13) omniscient with activities, and (14) Omniscient without activity. It should be understood that emancipation is attained in stages. (547 & 548)

 

Tam micchattam jamasaddahanam, taccana hodi atthanam.

Samsaidamabhiggahiyam, anabhiggahiyam tu tam tiviham. (549)

Having faith in the things existing in a veritable fashion - that is called mithyatva. It is of three forms - viz. that of the form of entertaining a doubt, that of the form of something developed deliberately, that of the form of something not developed deliberately. (549)

 

Sammattarayanapavvaya-siharado micchabhavasamabhimuho.

Nisiyasammatto so, sasananamo muneyavvo. (550)

The soul falls down from the peak of the mountain of right faith, with his face towards the plain of wrong faith, and has his right-faith destroyed - this stage of soul is called sasvadana, i.e., having taste of right faith. (550)

 

Dahigudamiva vamissam, pihubhavam neva karidum sakkam.

Evam missayabhavo, sammamiccho tti nayavvo. (551)

The mixed stage of Samyaktva (Right faith) and mithyatva (wrong faith) which can, in no way, be split up into right and wrong beliefs of just as a mixed taste of curd and treacle can not be referred to separately as sour or sweet, is known as mistra-bhava. (551)

 

No imdiesu virado, no jive thavare tase cavi.

Jo saddahai jinattum, sammaitthi avirado so. (552)

He who has not vowed to abstain from indulgence in the senses and from hurting the mobile and immobile living beings; although he has firm faith in the doctrines propounded by the Jina. This stage is said to be of a person of right vision without abstinence (Avirata-Samyagdrsti). (552)

 

Jo tasavahauvirado, no virao ettha-thavaravahao.

Padisamayam so jivo, virayavirao jinekkamai. (553)

One who desists from a killing of the mobile living beings but not from that of the immobile ones and yet who has unwavering faith in Jinas is called (viratavirata or desavirata), i.e., partial observer of vows. (553)

 

Vattavattapamae, jo vasai pamattasamjao hoi.

Sayalagunasilakalio, mahavvai cittalayarano. (554)

One who has adopted the Great Vows, is enquipped with all virtuous qualities and good conduct, often exhibits negligence in a manifest or a non-manifest form and hence whose conduct is bit defective is to be called pramattasamyata i.e., non-vigilant observer of great vows. (554)


Natthasesapamao, vayagunasilolimamdio nani.

Anuvasamao akhavao, jhananilino hu appamatto so. (555)

The wise man who is well equipped with all vows, whose negligence has disappeared entirely, who remains absorbed in meditation, but who has started neither subsiding his delusive karmas nor annihilating his delusive karmas is called apramattasamyata, i.e., vigilant observer of great vows. (555)

 

Eyammi gunatthane, visarisasamayatthiehim jivehim.

Puvvamapatta jamha, homti apuvva hu parinama. (556)

In this (eighth) stage of spiritual development the soul experiences unique but frequently changing mental states (of bliss) which have not been experienced ever before; hence the stage is called apurvakarna). (556)

 

Tarisaparinamatthiyajiva, hu jinehim galiyatimirehim.

Mohassa'puvvakarana, khavanuvasamanujjaya bhaniya. (557)

The souls, eperiencing such mental states (of bliss), get ready either to subside or to annihilate their delusive karmas, are given the designation `apurvakarna' by Jinas, free from all darkness, i.e., ignorance. (557)

 

Homti aniyattino te, padisamayam jesimekkaparinama.

Vimalayarajhanahuyavaha-sihahim niddaddhakammavana. (558)

The souls, occupying the ninth stage of spiritual development enjoy the constant mental state (of bliss) each moment and burn down the forest of the karmas through the flames of the fire of a very pure meditation, are called anivartin (anivrttikarana). (558)

 

Kosumbho jiha rao, abbhamtarado ya suhumaratto ya.

Evam suhumasarao, suhumakasao tti nayavvo. (559)

Just as a Kusumbha flower has a slight tinge of reddish colour, similarly a monk who has reached this tenth stage of spiritual development retains a slight tinge of attachment internally, Hence this stage is called suksma - Kasaya or suksma-samparaya, i.e., the stage of slight attachment. (559)

 

Sakadakaphalajalam va, sarae saravaniyam va nimmalayam.

Sayalovasamtamoho, uvasamtakasayao hodi. (560)

Just as the water mixed with kataka-fruit or a pond's water in the autumn season have their dirtiness subsided, similarly a person whose all delusive karmas have subsided is called upasanta Kasaya. i.e., whose passions are subsided. (560)

 

Nissesakhinamoho, phalihamalabhayanudaya-samacitto.

Khinakasao bhannai, niggamtho viyaraehim. (561)

The monk whose all delusive karmas are annihilated and whose mind is (clean) like the water placed in a crystal-made vessel is designated ksinamoha and destroys passions by the worthy soul, free from all attachment. (561)

 

Kevalananadivayara-kiranakalavappanasiannanao.

Navakevalaladdhuggama-paviyaparamappavvavaeso.

Asahayananadamsana-sahio vi hu kevali hu joena.

Jutto tti sajoijino, anainihanarise vutto. (562 & 563)

It is stated in the enternal holy scriptures that a monk who has destroyed the darkness of his ignorance by an assemblage of the rays of the sun of Omniscience, has obtained knowledge of the supreme soul on account of having acquired nine super ordinary and is equipped with deternimate and indeterminate types of cognition requiring no help of external instruments, i.e., senses is called sayogi-kevalin. Though he is a Kevalin (Omniscient) yet undertakes mental, vocal and bodily activities. (562 & 563)

 

Selesim sampatto, niruddhanissesa-asao jivo.

Kammarayavippamukko, gayajogo kevali hoi. (564)

The personage who has assumed the state called sailesi (i.e. state of utterfreedom from all activity whatsoever). In whom the entire karmic inflow has been put to a stop, who is free from the dirt of karma is called kevalin, devoid-of activities. (564)

 

So tammi ceva samaye, loyagge uddhagamanasabbhao.

Samcitthai asariro, pavarattha gunappao niccam. (565)

The moment, the pure soul reaches this stage, it goes upward straight to the top of the universe according to its natural attribute, remains there forever in a disembodied form and endowed with the eight supreme attributes. (565)

 

Atthavihakammaviyada, sidibhuda niramjana nicca.

Atthaguna kayakicca, loyagganivasino siddha. (566)

The emancipated souls are ones who are devoid of the eight types of karmas, having attained peace, are devoid of all thought of blemish, are enternal, are equipped with eight auspicious qualifications, are such as have already accomplished whatever had to be accomplished and are residing at the top of the universe. (566)