Dravya Sangraha

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

Page 34

The Sacred Book of the Jai 12 s
27
In the seventh stage, a person succeeds in practising without any transgression, non-injury, truth, chastity, non-acceptance of things not presented and of possessions in general.
In the eighth stage, mild states of passions still arise, but the person enjoys an inexpressible delight by either checking or destroying their consequences.
A person in the ninth stage becomes void of the desire to have enjoyments which he saw, heard or partook of previously, and practises meditation about true nature of his soul.
In the tenth stage, a person by meditation becomes capable of subduing or destroying the subtle forms of greed.
In the eleventh stage, a person gains the power to control ali Mohaniya (intoxicating) Karmas, but these do not disappear al together.
In the twelfth stage, all the passions and Mohaniya karmas disappear altogether.
A person in the thirteenth stage, destroyes the Karmas called Jñanavaraniya, Darsana-varaniya and Antaraya and appears like the sun freed from clouds. He attains knowledge of every thing existing in the universe. But in this stage, Yoga still remains which disappears in the next or fourteenth stage, and the person attains liberation.
Now we shall see what is meant by marganas. Those states or conditions in which the Jivas are found, are known as Marganas, and these are of fourteen kinds, viz., (1) Gati, (2) Indriya, (3) Kaya, (4) Yoga, (5) Veda, (6) Kasaya, (7) Jnana, (8) Samyama, (9) Darsana, (10) Lesya, (11) Bhavya, (12) Samyaktva, (13) Sangya and 14 Ahara
Gati or condition of existence is of four kinds, viz., existence (1) as inmates of hell, (2) as inmates of heaven, (3) as human beings and (4) as lower animals.
Indriya or senses are five, viz., the senses of sight, hearing, touch, taste and smell.
Kaya or body is of six kinds, viz., five kinds of Sthavara earth, water, fire, air and vegetable and Trasa.
Yoga is the power of a Jiva possessing activities of mind, speech and body by which particles of matter are attracted towards it. Yoga or union is mainly of three kinds, viz., (1) with respect to mind, (2) with respect to speech and (3) with respect to body. And, again, each of the first two of these is of four kinds. Mind may be turned to things