Jain Journal 1993 01

SR No.: 520109
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1993
Total Pages: 57
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 37

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JAIN JOURNAL
remains in danger of slipping back to mithyātva. In other words if one accepts faith blindly, or for some ulterior motive without being convinced of its significance it does not remain permanent. If however faith is backed by deep conviction and understanding regarding the value of moral, higher life, it remains stable.
3rd Samyag-Mithyātva-drșți Gunasthāna
The order of describing the gunasthānas has been delibarately altered since in the spiritual ascent soul reaches the fourth stage directly from the first and can come to third and second stages only in descent. Thus the third and second are stages of decline and can be experienced only after one has 'tasted' the right attitude of the fourth stage.
The third stage is a stage of doubt when individual vacillates between right and wrong attitudes (samyag-mithyā-dssti). Truth and falsehood both appear equally valid and the individual is not able to differentiate between them. Nor is he able to decide whether to lead a life of sense-enjoyment or of self-control, and righteousness. According to scholars, this stage of indecision can not last longer than 48 minutes (antarmuhūrta) when the individual either asconds to the fourth or descends to the second stage.
2nd Sasvāda Gunasthāna
This is a momentary stage of transition between the third and first stages when the individual retains the memory of the right attitude experienced in the fourth stage. Individuals in first and second stages do only the first two types of undesirable thinking. Dharma dhyāna is possible only in third and subsequent higher stages.
5th Deśa-virata Samyag-drsti Gunasthāna
Although numerically the fifth, from the point of view of spiritual aspiration and struggle, this is the first stage. In this stage an individual
9 None-the-less, in most cases, faith, is blind and Jains are in no way less bigoted
than the followers of other religious faiths It is indeed paradoxical since none can be a tue Jain without being liberal and broad-minded.