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KARMA
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11. One who has suppressed every passion but does not yet possess omniscience (upaśānta kaşaya vitarāga chadmastha).
12. One who has annihilated every passion but does not yet possess omniscience (kṣīņa kaşāya vitarāga chandmastha).
13. One who possesses omniscience and engages himself in activities (sayogi kevalin).
14. One who is omniscient and does not perform any activity (ayogi kevalin).
The whole scheme of guṇasthānas is devised in a logical order according to the principle of decreasing sinfulness and increasing purity. At the first stage, all the causes of binding, viz., wrong belief, lack of self-discipline, passions and activity are operating. From the second to the fifth, only three causes are in operation, i.e., wrong belief is absent. From the sixth to the tenth, only passions and activity exercise their influence. From the eleventh to the thirteenth, only activity is present. On the last stage, there is no activity, and hence, no binding of karma. Mithyādsști :
The chief characteristic of this gunasthāna is wrong belief. The 'abhavyas' (not capable of salvation) as well as the 'bhavyas' (capable of salvation) are on this stage. The difference between their conditions is that all the 'abhavyas' are eternally in this guṇasthāna, whereas only those bhavyas who by reason of certain unfavourable conditions do not reach salvation, do so for a certain period. With the other 'bhavyas' this stage has no beginning but an end which comes sooner or later. With a being who fell from a higher stage and sank into wrong belief, it has a beginning as well as an end. Sāsvādana Samyagdsști :
It is of very short duration lasting in the minimum one 'samaya' and in the maximum six 'ävalikās. Those beings that possessed right belief produced by the suppression of wrong
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