________________
STAGES ON THE PATH.
119
(4) Avirata-samyagdrishti. 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 samyagdrishti (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 + virta=a vow). This stage arises when the seven prakritis already named have been wbolly or partially subdued or destroyed, and denotes the acquisi. tion of Right Faith. Anger, pride, deceit and greed of the apratyakhyana type may be subdued here.
(5) Deśavirata (deśa=partial+virata=vow). The soul now begins to observe some of the rules of Right Conduct with a view to perfect itself. The pratyakhyāna type of passions (kashayas) may be controlled in this stage.
(6) Pramatta virata (slightly imperfect vows). The ahâraka sharira prakriti (No. 60) becomes nascent at this stage which is the first step of life as a muni.
(7) Apramatta virata (perfect observance of vows). The conduct of the muni (ascetic) in this stage is marked by the absence of pramâda (negligence).
(8) Apurva karana (apurva=new + karanar thoughts or mental states). The conduct being perfect, so far as the observance of vows is concerned, the jiva now applies himself to holy meditation (sukla dhyana.) Some of the no-kashayas are got rid of in this stage.
(9) Anivritti karana (advanced thought activity). This is a more advanced stage than the preceding one.
(10) Sukshma sâmprāya (sukshma=very slight+ sâmprâya=conflict, hence struggle to control the kashayas or delusion). Only the slightest form of greed, which
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
