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THE PRACTICAL DHARMA
The subsequent loss of faith is due to the recrudescence of the prakriti of any one of the anantānubandhi kaşūyas (anger, pride, deceit and greed) whose destruction or quiescence is related to the manifestation of true insight as cause to its effect.
(2) Sāsādana (sā=with+sādand=exhausted, hence that which is characterised by exhausted faith). This yuņasthāna represents the mental state of the soul in the process or act of 'falling' from right faith. Its duration is momentary and does not extend beyond the time actually needed for the fast-slipping faith to be replaced by a false conviction in the mind.
(3) Mišra (lit. mixed). The consciousness of the jīva in this stage is characterised by a mixture of falsehood and truth.
This gunasthāna also marks a state of back-sliding from Right Faith, in the first instance, since faith and mithyātvu can become combined in the consciousness of him alone who has already evolved out proper convictions.
(4) Avirata-samyagurişti. When the doubts of an individual have been removed by meditation or the instruction of a guru (preceptor), he passes on to this stage, and becomes a samyagdrişti (true believer); but as he is not yet able to observe any of the vows enjoined on a layman, he is still described as avirata (a=not +virata=a vow). This stage arises when the seven prakritis already named have been wholly or partially subdued or destroyed, and denotes the acquisition of Right Faith. Anger, pride, deceit and greed of the apratyākhyāna (intenser) type may be subdued here.
(5) Dešavirata (deša=partial+virata=vow). The soul now begins to observe some of the rules of Right Conduct with a view to perfect. itself. The pratyākhyāna (intense) type of passions may be controlled in this stage.
(6) Pramatta virata (lack of vigilance and vows). The ahāraka śarīra prakriti (No. 60) may become active at this stage, which is the first step of life as a muni (saint).
(7) Apramatta virata (deligent observance of vows). The conduct of the muni (ascetic) in this stage is marked by the absence of pramāda (negligence).
