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Epistemology of Jainas
power of intoxication. It only blurs the vision slightly resulting into a partiality towards one's benefactories. (praśastarāga ); just as devotional love towards a Tirthankara or some other high personality, based on the virtues of the latter. But, ultimately it is also a tie, wbich can last upto the seventh gugastbāna only. In the eighth guṇasthāna darśanamohanlya is totally removed either by destruction or subsidence. From this stage the aspiraut undertakes either of the two courses of upaśamaśreņi or kşapakaśreņi.
The ninth guṇasthāna is Adivstti-bādara-sām parāya. This stage is attained when the aspirant either destroy or subdue the six types of nokaņāya such as hāsya (laughter), rati (attachment), arati (hatred), bhaya (fear), šoka (grief) and jugupsā (spitefulness).
The tenth stage is sūksmasāmparāya. It is attained when the aspirant is freed from the gross passions entirely. By the end of the pinth gupasthāna he removes the sexual urge of all the three types, along with krodha (anger), māna (conceitedness) and māyā (crookedness) of samjvalana potency. Only the lobba (greed) remains. It is also removed by the end of this stage.
The eleventh gupasthāna is upaśāntamoba. This stage is attained by the aspirant in upaśamaśreņi ; who subdues the passions completely. By the end of this stage the passion which were so far lying dormant come into operation and the aspirant falls down. He may go down to the first stage or stop somewhere in the middle. He strives again in the same or other lives and rises upwards by adopting kşapakaśreņi.
The person who adopts ksapakasreņi and ascends bigher and higher by destroying the passions, has nothing, in reserve. He does not touch the eleventh gunastbāna and reaches direct the twelfth. This stage is known as kşiņamohaniya, where Mohan Iya is totally destroyed. The aspirant in this stage is known as chadmasthavitarāga; meaning the person who has destroyed passiops but has pot attained full knowledge. We
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