Jain Journal 2002 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 25

190
JAIN JOURNAL : Vol.XXXVI, No. 4 April, 2002
4th stage : avirata-samyag-drsti gunasthāna.
As the name suggests, the individual in this stage gains right attitude (sanyag-drsti) towards reality and about one's own nature and aim of life but is not able to abstain from undesirable actions avirata). This stage marks the beginning of a righteous life and is given great importance in Jainism. The individual in this stage gives up his obstiracy and corrects his erroneous beliefs and notions. He gains right attitude although he is not able to act accordingly. He has right vision but his conduct is not in accord with his faith. He neither abstains from sense pleasures nor desists from causing injury to creatures.
Samyag-drsti literally means right vision. Its original meaning was right attitude or vision regarding life and about oneself. However, in course of time the meaning changed to 'right faith', and thus traditionally samyag-drsti means faith in prophets, saints, scriptures and the tenets of Jainism, without which none can be a Jain nor can one ascend to the fourth step of the spiritual ladder. This stage can be compared to 'conversion' or spiritual awakening and is understandably given great importance in Jainism, as in all other religions. Faith, undoubtedly, is the basis of all spiritual endeavour, and the greater the faith, the more the chances of spiritual advancement. Although a man with strong faith runs the risk of becoming bigoted, shallowness of faith makes one unstable and consused.
No one can ascend tothe fourth gunasthāna unless he has suppressed or conquered the darśana mohaniya karma and the anantānubandhin quartet of passions. If these are merely suppressed, the individual remains in danger of slipping back to mithyātva. In other words, is one accepts faith blindly, or for some ulterior motive without being convinced of its significance, it will not remain permanent. If, however, faith is backed by deep conviction and understanding regarding the value of moral, higher lise, it will remain stable. 8
6. The second and third stages will be dealt with after the 4th. 7. In the last analysis, karmas alone are responsible for passions, spiritual
inertia and other defects. Hence the karmas responsible for thern must
be understood wherever not mentioned. 8. None the less, in most cases, faith is blind, and Jains are in no way less
bigoted than the followers of other religious faiths. This is indeed paradoxical since none can be a true Jain without being liberal and broadminded.