Fundamentals Of Jainism

Author(s): Champat Rai Jain
Publisher: Veer Nirvan Bharti

Page 91

STAGES ON THE PATH
related to the manifestation of true insight as cause to its effect.
(2) Sâsâdana (sâ=with+sådana=exhausted, hence that which is characterised by exhausted faith). This gunasthana represents the mental state of the soul in the process or act of 'falling' from right faith. Its duration is momentary and does not extend beyond the time actually needed for the fast-slipping faith to be replaced by a false conviction in the mind.
(3) Miśra (lit. mixed). The consciousness of the jiva in this stage is characterised by a hovering between certainty and doubt as to the word of Faith.
This guņasthana also marks a state of back-sliding from Right Faith, in the first instance, since faith and mithyât va can become combined in the consciousness of him alone who has alreardy evolved out proper convictions.
(4) Avirata-samvagdrishti. When the doubts of an individual have been removed by meditation or the instruction of a guru (preceptor), he passes on to this stage, and becomes a samyagdrishti (true believer); but as he is not yet able to observe any of the vows enjoined on a layman, he is still described as avirata (a=not+virtaa vow). This stage arises when the seven prakritis already named have been wholly or partially subdued or destroyed, and denotes the acquisition of Right Faith. Anger, pride, deceit and greed of the apratyakhyana type may be subdued here.
(5) Deśavirata (deša=partial+virata=vow). The soul now begins to observe some of the rules of Right Conduct with a view to perfect itself. The pratyakhyana type of passions (kashầyas) may be controlled in this stage.
(6) Pramatta rirata (slightly imperfect vows). The aharaka sharira prakriti (No. 60) becomes nascent at this stage which is the first step of life as a muni,
(7) Apramatta virata (perfect obscrvance of vows). The conduct of the muni (ascetic) in this stage is marked by the absence of pramada (negligence).
(8) Apurva karana (apurva=new+karana=thoughts or mental states). The conduct being perfect, so far as the observance of vows is concerned, the jiva now applies himself to holy