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Jaina Ethics
tries to overcome the milder types of passions also and is always struggling against them. His condition is comparable to that of a log of wood moving up and down with the rise and fall of the waves.
8. Nivrttibādara gunasthānal :
Here the soul comes out successful in the struggle going on in the seventh gunasthāna. The soul ascends positively either of the two śreņies described in the beginning. Uptil the seventh stage the soul follows the path of ksayopaśama. This means that anantānubandhikaṣāya etc. are neither completely repressed nor destroyed uptil the seventh stage. These kaşāyas do rise in the previous gunasthānas but without the fruit-giving potency. Thus the soul is able to reduce the effect of karmans in the four ways mentioned earlier in the beginning of this chapter. In the eighth gunasthāna, the soul adopts apūrvakarana. Those who are in the upašama śreņi, remain in the eighth guņasthāna minimum for a samaya and maximum for antarmuhurtta; and those who are in the kșapakaśreņi for antarmahūrtta. Here anger and pride disappear.
9. Anivrtti-sāmparāya gunasthāna? :
Through the four ways mentioned above, the progress becomes automatic and uniform in cases of all aspirants Anger and pride have already disappeared; now deceit disappears and three types of sexual desires also subside. In this stage, the struggle for spiritual progress comes to an end in the sense that the aspirant has not to make any conscious efforts for progress. His progress becomes automatic. Here the soul performs the process of anivrttikarana. In this stage, there is still a fear of attack of gross passions. Therefore, this is called bādarasāmparāya in contradistinction to the next stage, -sūksma sāmparāya, where only subtle types of greed can occasionally disturb the peace of soul.
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1. Virasena on Sațkhandāgama, 1.1.15 (Vol. I, p. 183).
Also Gommatasāra, Jivakānda, 50-54. 2. Ibid., 1.1.17 (Vol. I, p. 183).
Also Ibid., 56-57
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