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to deliberation on that instruction. But a lot of time lapsed after deliberation on that instruction, so by forgetting it, wrong faith, as existed earlier, again got evolved automatically. In this way, faith in that instruction disappeared. Or, earlier, he developed true faith but afterwards neither some contrary thought arose nor much time lapsed, but due to rise of related karmas and as per destiny automatically that faith disappeared and contrary faith arose. Thus, in many ways, true faith in that instruction finished. Similarly, some Jiva got the opportunity of listening to Jinadeva's (omniscient's) preachings about the Tattvas, etc.; after verifying it, he acquired such faith in it that “It is so only”; later on, as described earlier, in several ways, the true faith disappears. This description is given in a general way, the minute details and intricacies are known in Kewaljnana (omniscience) that at this moment true belief is existing and at this moment it is not existing; because here the prime cause is the rise of Mithyatva-karma (faith-deluding karma). If its rise be there then other causes like thoughts, etc. may or may not be there; automatically true belief ends. And if its rise is not there, then other causes may or may not be there, automatically the true belief gets manifested. So, knowing of such sort of internal subtle state related to every moment, is not possible in the case of a Chhadmastha (nonomniscient); therefore, he can not ascertain the subtlness of the state of his own false or right belief. It is known in omniscience. From this point of view, the changing of Guna-Sthanas (stages of spiritual development) is described in Shastras (scriptures).
In this way, one who has fallen from true belief, is called a Saadi Mithyadrishti (a non-eternal misbeliever). For the reattainment of true belief, he has also to undergo the process of aforesaid five Labdhis. The special point is this that here some Jiva has the existence of all the three Prakritis (atoms) of Darshan-Moha (faithdeluding karma), so, by subsiding the three Prakritis, he becomes a Prathamopashama Samyagdrishti. Or someone gets the rise of Samyakva Mohaniya (Prakriti that blurs slightly the right belief) and the rise of other two Prakritis (Mithyatva & Samyagmithyatva) is not there; he becomes a Kshayopashama Samyaktvi (true believer). In his case Guna-Shreni operation does not take place and Anivritti Karana is also not there. And someone may get the rise of
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