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Letter 18 Charitra' auremur enfa. Kundakunda Acharya calis it as Samyaktvacharan Charitra H RTERIUT ufis also.
Such Samyaktvi HRT Jeev now has remaining three quadruplets of Kashayas. Those passions or Kashayas on account of which Jeev can not make sacrifices or do penance or even slightest restraints, in other words fails to take up vows are Apratyakhyan Kashaya.
By immersing more and more frequently and for a longer duration into one's own self Jeev attains a stage where Apratyakhan kasha s are also absent. That stage is called Desh Charitra at afa. Here there is absence of earlier two quadruplets of Kashayas and presence of remaining two quadruplets out of the four quadruplets we have seen earlier. This Jeev has natural feeling of taking up conventional vows meant for person leading a householder's life. Such Jeev is called Vrati Shravak (adit n).
Pratyakhyan means renounciation. But at this stage since there is a presence of Pratyakhyan Kashayas there is no total rennunciation of internal passions and external possessions. The steadiness in immersing in one's own self has not reached to such an extent which is required of a monk. In other words, the steadiness in one's own self in respect of the frequency and duration needs to be strengthened further, in order to reach the stage of a Muni or monk.
And when the first three quadruplets of the Kashayas namely Anantanubandhi, Apratyakhyan and Pratyakhyan Kashayas are absent then that stage is called Sakal Charitra Fort ufis. At this stage Jeev has Sanjwalan Kashaya. And because of these there is no total steady immersion in one's own self and hence no total absence of all passions. This is the stage of monks. In this stage there are pious feelings to observe 28 basic rituals i.e. Moolguna (
C UT). And this virtuous passion of observing 28 Moolguna is a manifestation of Sanjualan Kashay.
As and when the steadyness of immersion into one's own self increases and the Jeev is totally immersed in itself it becomes totally Veetaragi and there is total absence even of Sanjualan Kashayas. Then he attains Yathakhyat Charitra Jucun Enfa. The attribute of conduct attains totally pure stage. Its purest form is reached.
So far from the above discussion one thing that strikes in the mind is that Veetaragata can not be attained by continuously doing Kashaya; but to come to a stage where Kashayas do not arise or when one is totally devoid of Kashayas then only true Veetaragata is attained.
Both the pious or sinful passions are Kashayas. So you can never attain Veetaragata by doing pious actions or having pious feelings. This fact has to be firmly drummed in to us fully to be understood and believed in the first place. But despite having such firm beliefs yet it does not directly lead to total absence of Shubha Bhava or pious feelings. As the Veetaragata increases higher qualities of pious feelings continue to arise.
