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SOME PROBLEMS IN JAINA PSYCHOLOGY
if they occur with greater confidence and ease. In this stage, we have fairly established overselves as spiritual and moral individuals, although sometimes we may be slightly afflicted by passions and grosser impulses.
(10) In the tenth stage one is free from all passions except the subtle greed of the fourth type. Greed afflicts us. However, distrurbance from the passion of greed is only occasional. Except this, there is no other disturbance. One is passionless and undisturbed. As a wellwashed red vest retains the slightest tinge of redness, so the self is affected by the slightest passion of greed. This stage is called sūksma-samparāya.23 Experiencing the slightest touch of greed, the soul can go in the direction of subsidence or of destruction of the karma. Except for such disturbances the soul is passionless and calm. This state approximates to the state of perfect conduct (yathā khyāta). But, one is still affected in the slightest degree by the passion of greed, “This subtle greed can be interpreted as the subconscious attachment to the body even in souls which have achieved great spiritual advancement.”24 The soul which has advanced in the direction of subsidence of the karma that obscures right knowledge and right belief and right conduct, can rise to the eleventh stage of spiritual development. In the tenth stage one has advanced fairly well and one has in this stage a well-established and perfect practice of the moral life although sometimes it may be affected by slight disturbances of a passion like greed.
(11) The eleventh stage is called upaśānta moha, where even the slightest possible disturbance due to the passion of greed is overcome and all such disturbances are suppressed. One is free from all types of passions. This is the highest stage, in which the passions and other emotional disturbances that afflict the soul are suppressed. But these passions are not altogether eliminated, they remain suppressed through pressure of the effort for the moral life and one is not altogether free from the enveloping influence of the karmas except the deluding karmas. The stage is, therefore, called chadmastha, as it is just covered by the other karmas, which, however, are not operative in this stage. Like the limpid water in the cold season, when the muddy turbulence of the rains goes to the bottom and leaves the upper surface of a pond clear and transparent, so one who has suppressed all passions and all the deluding karmas is able to remain calm and undisturbed and to control his passions with greater confidence. As all attachments are suppressed, it is also called vītarāga.
(12) It was seen that we can go either the way of annihilation of karmas or the way of suppression of the karmas. One who goes the way of suppression of the karmas gradually destroys the different types
23. Gommațasāra : Jivakānda, 59. 24 Tatia (N.): Studies in Jaina Philosophy, p. 278.
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