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THE JAINA DOCTRINE OF LIBERATION
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6. SELF-CONTROL WITH SPIRITUAL INERTIA (PRAMATTASAMYATA)
In this stage the ascetic is only partly under the influence of passions due to pramáda or spiritual inertia. This pramāda causes impurity and obstructs observance of complete vows. 7. SELF-CONTROL FREE FROM ALL NEGLIGENCE (APRAMATTA
SAMYATA)
Here the self attains purification due to proximity with śukladhyāna. In this stage gross passions are destroyed, anger is absent but milder passions remain. There are two ways of elevating the self : through subsidence in which conduct-infatuating karma is being subsided, and second through annihilation of karma. The second way is sure to lead to mokşa. 8. INITIATION TO THE HIGHER LIFE (APURVAKARAŅA)
Through the performance of right conduct, the self enjoys spiritual experience and practices sukladhyāna. Here pride completely disappears but deceit and greed can rise. It remains at least for one instant and at the most for an antarmuhúrta. 9. INCESSANT PURSUIT OF HIGHER LIFE (ANIVĘTTIKARANA)
The dawn of enlightenment begins in this stage due to pure meditation and greater purity. Here the deceit disappears and one becomes neutral to sex. The maximum duration of this stage is an antarmuhürta.
10. CONDITION ALMOST DEVOID OF DESIRES (SUKSAMASĀMPARĀYA)
All passions are annihilated except slight greed which troubles now and then. Dr. N. Tatia says that “this subtle greed can be interpreted as the subconscious attachment to the body even in the souls which have achieved great spiritual advancement."108 This stage lasts only for an antarmuhúrta. 11. CONDITION OF SUPPRESSED PASSIONS (UPAŚĀNTA-KASĀYA)
This is a very critical stage for the aspirant. If the psychic condition is controlled by the suppression of entire conduct disturbing actions (cäritramohaniya karmas), the aspirant rises to the twelfth stage, but in case he fails to control, he may fall back to the lowest
108.
N. Tatia, Studies in Jaina Philosophy, p. 278.
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