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Metaphysics, Ethics and Spiritual Development
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through samyaktva, gets somewhat impaired by all this attachment; as a result, samyaktva itself is slightly soiled. When this samyaktva is associated with doubts about subtle subjects, it is distracted by or confounded with dilemmas. Aupaśamika or ksāyika samyaktva is free from such impurities. Aupaśamika samyaktva is temporary and lasts for a very short duration of time. On the other hand, kṣāyika samyaktva is permanent and endless. Though these two samyaktvas are of the nature of pure state of soul, there is a great difference between the two with regard to their duration of time. Of course, as there is a difference between the influence of upaśama and that of kşaya, there must be some difference between the visions of or faith in truth, which one attains in aupaśamika samyaktva and kṣāyika samyaktva.
When the soul in the state of kṣāyopaśamika samyaktva destroys the impure and semi-pure heaps of the karmic particles of mithyātvamohanīyakarma' and miśramohaniya-karma respectively and experiences the manifestation of the pure heap of karmic particles of samyaktuamohanīya-karma, then that is the last stage of the termination of kṣāyopaśamika samyaktva. And it is given the name 'vedaka' ('that which experiences'). As soon as there ends the process of experiencing these pure particles, there manifests the kṣāyika samyaktva on account of the destruction of all the three heaps, viz., impure, semi-pure and pure. Manifestation of kṣāyika samyaktua is regarded as the ladder of destruction. Similarly, total subsidence of the karma which deludes or obscures predilection for or vision of truth results in the manifestation of aupaśamika samyaktva; and the manifestation of aupaśamika samyaktva is regarded as the ladder of subsidence. In the eighth stage of spiritual development, the soul makes full preparation either for the ascent on the ladder-of-subsidence of the form of the continuous process of subsidence of conduct-deluding karma or for the ascent on the ladder-of-destruction of the form of the continuous process of destruction of conduct-deluding karma. And in the ninth stage it starts the process of subsidence or destruction of the same karma; it means that in this stage there begins the subsidence or destruction of the four passions (anger,
1. There are three types of darśanamohaniya-karma, viz., mithyātvamohaniya-karma,
miśramohanīya-karma and samyaktuamohaniya-karma. Mithyātvamohaniya-karma is that karma which obscures predilection for or vision of truth completely. Miśramohanīyakarma is that karma which obscures the same partially. And samyaktuamohanīya-karma is that karma which does not obscure the same by its rise or manifestation.
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