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Punja one
Punja one is so pure that it brings about the riddance of mithyaatva. This means that the living being progresses from the stage of Upashama (suppression of karmas to the stage of kshayopashama {annihilation -cum-suppression of karmas). Which means that the living being remains in the 4th gunsthaanaka (stage of spiritual progress
Punja two
Punja two is partly pure and partly impure. Hence, the results it engenders are mixed. The living being who experiences punja two reaches the 3rd gunsthaanaka (stage of spiritual progress
Punja three
Punja three is impure. It causes the living being to experience the rise of mithyaatva. Hence, it leads to relegation to the 1st gunsthaanaka (stage of spiritual progress
Hence, the status of the punja that remains at the end of the duration of the antaramuhuurta of upashama samyaktva {enlightenment due to the suppression of false belief causing karmas determines the further progress (or regress) of the soul.
Here, it is important to understand that one can only become a true ascetic or a true lay seeker after one has crossed the threshold of granthibheda and acquired not only samyaktva but also the disposition to give up the mundane world either partly (desha-virati) or fully (sarva-virati). Any soul, which has attained desha-virati {partial renunciation or sarva-virati complete renunciation from worldly activities) is certain to have crossed the threshold of granthibheda. For renunciation is not merely an act. It is the attainment of a certain disposition (suddh bhaava). The formal act of full renunciation (sarva-virati) or partial renunciation (desha-virati) is one thing, while the attainment of a spiritual status befitting that renunciation is quite another.
Ideally, the act of renunciation should be so perfect, so thorough, so heartfelt and so unequivocal that it ought to result in vastly increased spiritual purity. There should be congruence between the act of renunciation and the rise in the dispositional purity of the soul. But this congruence is very rare. Very often, there is great variance between the external act and the internal disposition of the person. Hence, on the face of it, one may witness activities that would befit an ascetic or an advanced lay seeker. But in reality, the spiritual disposition of that ascetic/advanced seeker may be starkly different from his external conduct. Similarly, the activities of samyaktva and the spiritual disposition of the soul are two different entities.
Here, we have discussed yathaapravrittikarana, apurva karana and anivritti karana. They are all indicators of the internal disposition of the soul. “Karana' means the disposition of the soul.
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