Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 33

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Drav va Sangraha
as Gunasthana. In Gommatasara, we have the following list of the fourteen Gunasthana:
मिच्छो सासरण मिस्सो अविरदसम्मो य देसविरदो य । विग्दा पमत्त इदरी अपुव्व अरिणय सुहुमो य ।।
उपरांतषीणमोहो सजोगकेवलिणिगो अजोगी । . चउदरा जीवसमासा कमेण सिद्धाय णादव्वा ॥
(Jiva-kanda, 9, 10.] i.e. the fourteen Gunasthanas should be known to be Mithyatva, Sasadana, Misra, Avirata-samyaktva, Desavirata, Pramatta Virata, Itara, Apramatta Virata, Apurva, Anivritta, Suksma, Upasanta-Ksina-moha, Sayogi-kevalijina and Ayogi.
In the first stage, a person has no belief in the truth of Jaina doctrines. Even when these are taught to him, he does not believe in them, but on the contrary holds falsc belicfs, whether taught or not. The truc doctrines appear to him as distasteful as sweet syrup to a man suffering from fever. This stage is known as the Mithyatva Gunasthana.
The second is a transitory stage. When one loses true belief and comes to believe false doctrines as in the first stage, he passes through the second stage which is known as Sasadana. This is an intermediate stage in the fall from the heights of Samyaktva (right belief to the level of Mithyatva (false belief).
In the third or Misra stage, a person has true and false beliefs in 2 zised way. That is to say, neither a desire to have true beliefs nor a wish to give up false ones, appear in his mind. Samyaktva and Michvatva are mixed up like curd and treacle.
A person in the fourth stage controls excessive anger, pride, deceit and greed, and does not doubt the truth of right doctrines. But while in this stage, he is unable to control the moderate or slight decices of anger, etc. However, an effort for self-control is made as the person appreciates the value of it. though the effort is successful ortly to a very limited extent.
Lo the trích stage, a person becomes able to control moderate deerees of passions like anger, etc., and succeeds in establishing self-control to a greater extant than in the forth stage.
In the sixth stage, a person begins to refrain from injury, falsehodd, taking any substance which is not given to him, lust and a desire to have worldly possessions. But his attempts are not always successful.