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from fever has no taste for sugarcane,!12 From this stage, the soul directly may attain the fourth stage, i.e. Samyagdrishti.
II. Sasvadana Samyagdrishti (Taste of right vision) — It is a halting and a transitory stage in which one may get the vision of truth simultaneously. It is likely to fall back on falsehood due to the excitement of passions.
III. Samyag-mithyadrishti (mixed attitude) - It is a mixture of true and false faith due to Samyag-mithyadrishti. On account of intensity of kashayas, one is not capable of practising self-control. It is like mixing. of curd and tracles."13 The fundamental characteristic of this stage is indifference which lasts only for a period less than forty eight minutes (muhurta)
IV. Aviratu Samyagdrishti (Right Belief Abstinence) To this stage belong those beings who possess right belief and have knowledge of truth and falsity but on account of the realisation of the apratyakhyanavarana kashayas are not capable of practising self discipline, three kinds of thought activity may be noted in this stage : i)Upashama samyaktva is attained by Upashama,or subsidence of five or seven kinds of deluding karmas. ii) Kshayika Samyaktva is attained by destruction of the seven prakritis. iii) Kshayopashama Samyaktva is attained by destruction and subsidence of sixth and the continuous operation of the seventh, i.e. Samyakprakriti-mithyatva, right belief clouded occasionally by the slightest wrong belief. The minimum duration is less than a muhurta and maximum duration is thirty three sagaropamas.
V. Deshavirata (Partial renunciation) - Partial self discipline or partial right conduct is adopted by the aspirant due to influence of passions. The duration is in the minimum less than a muhurta and in the maximum somewhat less than a 'Purvakoti'.
VI. Sarvavirata or (Pramattasamyata) (self control with spiritual inertia) -- One has tendency to complete vows but there is a lurking of pramada. Due to this spiritual inertia, the ascetic
THE CONCEPT OF DIVINITY IN JAINISM
1917
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