Dravya Sangraha

Author(s): Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown

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THE SACRED BOOKS OF THE JAINAS.
nor a wish to give up false ones, appear in his mind. Samyaktva and Vithyâtva are mixed up, like curd and treacle.
person in the fourth stage controls excessive anger, pride, leceit 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 degrees of anger, etc. However, an effort for self-control is made as the person appreciates the value of it, though the effort is successful only to a very limited extent.
in the fifth stage, a person becomes able to control moderate degrees of passions like anger, etc., and succeeds in tablishing self-control to a greater extent than in the fourth stage.
In the sixth stage, a person begins to refrain from injury, falsehood, taking any substance which is not given to him, lust and a desire to have worldly possessions. But his attempts are not always successful.
In the seventh stage, a person succeeds in practising, without any transgression, non-injury, truth, chastity, - 18:00 of things not presented and of possessions in general.
In the eighth stage, mild states of passions still arise, but the person enjoys an inexpressi!.lo 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 the true nature of his soul.
In the tenth stage, a person by meditation becomes capable of subduing or destroying the subtle forms of greed.
"दहि-गुडमिव वामिस्सं पुहमा णेव कारिदुं सक्कं । एवं मिस्सयभावो सम्मामिच्छोत्ति णादव्वो॥"
[Gommatasara, Jîva-kânda, Verse 22.] T It should be mentioned here that in Jainism the passions Krodha (anger) Mana (pride), Maya (deceit) and Lobha (greed) are known as Kaşayas. These passions are of four degrees. The first and the most exccessive form of these is termed Anantânubandhi. The passions in this state are said to be as permanent as lines cut out on a stone. The next stage is Pratyakhyana and the passions last like lines on earth. The third stage is called Apratyakhyana in which passions have their existence like lines on dust. In the fourth or Samjvalana state, the passions Hasily disappear like lines on water. The examples given show the gradual stages of duration and permanency of the passions. As a man passes through the successive stages of development, these various classes of passions disappear one by one.