Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 33

one that can be overcome by taking a vow for the purpose. That is comparable to the letters in sand, which disappear with the wind. The least intense Kashäy is known as Sanjwalan Kashay, which is very subtle and stays for a moment. That is comparable to the letters drawn in water, which continue to disappear as they are drawn. In addition to these 16 subdivisions, there are 9 types of Nokashäys or semi-defilements viz. liking, disliking, laughter, mourning, fear, despise and three types of sexual instinct. There are thus 25 subdivisions of Kashäy, which are responsible for the rise of deluded behavior. With this background we can now turn to the description of the 14 stages..
FIRST STAGE: This stage is known as Mithyätva or the stage of wrong faith. As the name suggests, it does not signify even the beginning of elevation. It is like the bottom floor, where the person comes looking for the elevator. Most of the aspirants are at this stage. The life at this stage is instinctive and reactions to the situations that arise are more impulsive than discriminative. One attaches the utmost importance to the body and its comforts. He is, however, supposed to have gained yearning for the religious life. For that purpose he seeks access to the teachers. But he does not have insight to recognize a true preceptor. As such, he may come under the influence of the wrong teachers and would undertake the unbecoming rituals etc. at their behest. He does not mind even resorting to the evil activities for the sake of his professed religion. He may even harbor dislike and disregard for the true faith.
SECOND STAGE: This stage is known as Säswädan, which is also not a stage of elevation. It is the stage where an aspirant comes down, if he somehow falls from the fourth and the higher stages. But since he has experienced the taste of right perception in the 4th stage, he cannot forget it altogether. Sooner or later he is therefore bound to regain that perception and to resort to the path of elevation.
THIRD STAGE: This stage is known as Mishra. It is the combination of right and wrong perception or of Samyaktva and Mithyatva. At this stage the aspirant does not have discernment to differentiate the right from the wrong and truth from falsity. He still gropes in the darkness and wavers between the right and wrong. He might have overcome dislike for the true faith but does not stay steady with that. He may happen to practice the right rituals etc. but is not discriminate enough to recognize their purpose. As such, he is likely to accept even false beliefs as true ones.
FOURTH STAGE: This stage is known as Avirat Samyak or the right perception unaccompanied by the restraint. This is the real stage of elevation, where only a few worldly souls arrive. An aspirant attains this stage, when he is freed from the perception deluding Karma and has gained the right perception. He knows what is right and what is wrong. He is convinced that the soul is his enduring self, while the body and all incidental situations are ephemeral and have been gained as the consequence of his operative Karma. He knows the true nature of soul and might have even glimpsed it at times. He has the right understanding of Karma and its bondage and is keen to shake it off. Accordingly he has controlled the Anantänubandhi types of Kashay, but has not still gained enough vigor to control the other types. As such, he cannot resort to the restrained life, even though he desires to adopt it. He gets involved in different activities, but does not develop too much attachment for the same. He feels sad for the recurring embodiment and his aspiration is to proceed on the path of liberation.
FIFTH STAGE: As the aspirant advances on the path of liberation, he arrives at the fifth stage. From this stage, he starts loosening the bondage of behavior related deluding Karma. He has now developed enough vigor to overcome Apratyäkhyänävaraniya Kashay and tries to overcome Pratyakhyänävaraniya one. For that purpose he is willing to take some vows. This stage is therefore called Deshvirati Samyag or the stage of right perception with partial restraints. At this stage, he adopts 12 Vrats of the laymen, which have been described in chapter 12. His behavior now remains more restrained and he continues to strive for the fully restrained life.
SIXTH STAGE: As the aspirant continues to shake off the bondage, he reaches the sixth stage known as Sarva Virati meaning the stage of full restraint. His vigor is now in high gear. He