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living beings have an equal soul as we have. It is also found in beings under intense influence of delusion. Some authors indicate that Agrahita Mithyätva is also Anäbhogika Mithyätva.
Avirati (Vow less State):
After the removal of Mithyätva (False Belief) state or having acquired Samyaktva (Right Belief), a person is considered in Avirati state.
Avirati or vow less state means not taking any vow to abstain from sinful activities. Even though we may not commit sins, the absence of vows is a cause for the bondage of Karma. Not taking a vow even though not having a desire to commit sin causes the bondage of Karma. If one does not want to commit a sin, then why should he/she hesitate to take a vow to that effect? If we closely examine the deeper aspects of the minds and hearts of people who do not take vows, we find that they have a desire or leave the door open for wrong desire. The mind thinks; "Though I will not commit this sin, sometimes, by force of circumstances, I may have to commit it. I may commit such a sin. If I take a vow, I will have to face a serious difficulty. So, let it be, as it is; let me not take any vow". Therefore, one should take the vows according to his capacity. Avirati or the absence of vows gives way to the pleasures of the senses. The desire for material objects is Avirati. A vow less state leads to an unrestrained life, and that results in acquisition of Karma.
Pramada (Negligence):
After the removal of Avirati (Vow less State), a person is considered in state of Pramäda. He needs to continuously reflect upon the qualities of pure soul.
Pramäda is mainly of five kinds - arrogance, sensory cravings, passions (Kashäya), sleep and engaging in gossiping. In addition, attachment, hatred, ignorance, doubt, illusion, forgetfulness, and other evil activities are the outcome of Pramäda. Indifference for true Dharma also constitute the Pramäda. Even after a person takes all necessary vows and becomes a monk/nun, he/she may be subjected to Pramäda from time to time. This state is called Pramatta and when one totally avoids Pramäda, he becomes an Apramatta Mahämuni. It is more often that a Jain Sädhu goes back and forth from Apramatta State to Pramatta State. Pramäda prevents the soul from contemplating about its true nature. One has Pramäda even in the sixth Gunasthäna, but there is no Pramäda in the seventh and higher Gunasthäna. Pramäda is the door for entrance of Karma. Since time without beginning, Jiva has stayed in Pramäda. He has not been inspired to undertake spiritual activities. For instance, not having inclination to do Sämäyika or Swädhyay is a sign of Pramäda.
Several Jain literatures indicate Pramäda and Kashäya same.
Kashaya (Passions):
Kashaya is the main cause for us which keeps us in this worldly cycles of Birth, death, and misery. Hence all our vices such as anger, ego, deceit, and greed keep us in Samsär (cycles of birth and death), and keep us miserable, they are called Kashäya. Kashaya is the main cause of the Äsrava or bondage of Karma. One's Kashäya determines the duration and intensity of the bondage of Karma. Depending upon its intensity, each Kashaya is divided into four groups
Anantänu-bandhi (Life-Long) Kashäya:
This Kashaya binds the soul with Karma with high intensity and longest duration. Therefore this Kashaya leads to endless Samsär. This Kashäya usually lasts more than 12 months to one life or even many lives. It adds bondage to the existing bondage and impels the cycle of life and death to go on endlessly. A person with this kind of Kashaya is in the state of Mithyätva. The intensity of this Kashäya keeps the Jiva under its impact so that he/she will not even have rational thinking and hence right perception or Samyaktva. The Jiva under the influence of this Kashaya commits sins like violence and other evil activities without fear and hesitation. People with this Kashaya do not have faith (or Samyaktva) in Tattvas. Therefore, Anantänu-bandhi Kashayas are extremely harmful. Once a person destroys this type of Kashaya then he can develop true or Right Faith in the Tattvas. However, if the Anantänu-bandhi Kashaya rises again, it destroys the right faith.
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