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due to the arising of true belief or enlightenment for a short duration due to suppression of Deluding (Mohaniya) Karma. However, due to the re-manifestation of the same Karma of an acute type, it goes back to the first stage staying for a short period in the second stage with taste of true belief lingering which has given it the name of a Gunasthäna with a taste. From this stage, it only goes down to the first Gunasthäna viz., Mithyätva. 03. Samyag Mithya-drashti Gunasthäna This third stage is marked by indifference towards true belief, the soul being in a mixed state of belief and non-belief in the true doctrines. This condition arises on account of manifestation of mixed Deluding Karma in the soul at a higher stage (Fourth) from which the soul comes down to this stage. The stay in this third stage is also of very short duration and is transitional, the soul going down to the first stage of complete unbelief - Mithyätva, or making a recovery and rising up to higher stages with right faith. 04. Avirata Samyag-drashti Gunasthäna In this stage the soul, though having been blessed with Right Belief and Right Knowledge, is not able to proceed on the path of right Conduct in as much as it is not capable of adopting the vows for the lack of will, power and energy. The path of salvation consists of all the three elements viz., right belief, right knowledge and right conduct, the last one consisting of vows. Due to operation of Karma, the being may have Right faith and right knowledge and even know and accept the vows of Right conduct, but due to weakness it is not able to properly practice the vows. The right faith may be due to suppression (Upasham) or annihilation (Kshaya) of Faith Deluding Karma as a result of which the being attains this stage from stage (1) Mithyätva. The barrier on conduct is due to the rise of Conduct Deluding Karma on the other hand. As such from this stage, the way is open for the soul to rise or fall. In the case of rise, it may proceed forth to higher stages by suppressing the Karma or annihilating them. In case of a fall, it goes to stage (2) and thence to stage (1); or to stage (3) and further on as stated earlier. In any case, the souls that have once touched this Gunasthana, must reach their destination of Nirvana though it may take time; the maximum limit of which is Ardha (half) Pudgal Parävartan or a very long time. In this Gunasthäna, three types of Faith Deluding (Darshan Mohaniya) Karma and four Anantänu-bandhi Kashaya (these seven Karma are called Darshan-saptak) are either suppressed, eradicated or a combination of both.
05. Desha-virat Shrävak Gunasthäna
When a being gathers sufficient will and power to persevere on the path of spiritual and moral progress, it adopts the Vows (Minor vows) meant for laymen (Shrävak) thus partially refraining from sins ensuring partial self-control. Thus it achieves this stage, number five, though due to the partial manifestation of Deluding Karma it is still not able to completely renounce the world which is required for the next stage. This is the highest stage possible for a layman; hereafter all higher stages require adoption of asceticism by renouncing the world for achieving complete self-control. This stage is important because it is a starting point for the being to adopt Right Conduct and to begin discarding an undisciplined life (Avirata) though only partly. In this Gunasthäna, Darshan-saptak and four types of Apratyakhyani Kashaya are suppressed, eradicated or a combination of both. 06. Pramatta-samyat Gunasthäna In this stage of spiritual development, the soul renounces the world completely, ensuring complete selfcontrol by adopting all the major vows prescribed for a Sädhu for purity of conduct. However, occasionally it tends towards negligence (Pramäda), hence, the name is Pramatta or negligent Samyat Gunasthäna. These manifestations are essentially the product of the Karma bondage of deluding Karma (Mohaniya). Depending upon the dispensation of Karma the being may land down in stage (v) Deshavirat or even in stage (iv) of Avirata Gunasthäna from this stage. However, if it is able to adjure negligence (Pramäda) it may progress to the next higher stage No. (vii) Apramatta Samyat Gunasthäna. The salient feature of this stage is completely disciplined life by adoption of all the five Major Vows (Maha-vrata). This means complete dedication to the practice of the Three Jewels, - Right faith, Right Knowledge and Right conduct which is prescribed as the royal road leading towards liberation. Thus, in
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