Book Title: Sudha Sagar Hindi English Jaina Dictionary
Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
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The various gun athānas which are the results of varying operations of this mohani ya karma must maintain the
relation of cause and effect. Cause and effect must be identical in nature. Wheat when sown will produce wheat alone and not paddy. In the same manner, the operative cause being material, the effect it produces must recognised to be distinctly material in nature. Hence these can not be taken as attributes of the soul. Neither the characteristics of the body nor the emotions and feelings of inner consiousness of the empirical self can really be attributes of Suddha Jiva or pure self.
in
Jure-Gunasthana- The stages in spiritual evolution are fourteen. They are called Gun asthanas. These are - 1. मिथ्यादृष्टि - The stage which represents spiritual blindness. A person this stage is incapable of either perception of or belief in true reality. This is the lowest stage of spiritual existence where thought is without the value of truth and conduct without the value of goodness.
2. सासादन सम्यग्दृष्टि Sās ādana samyagdṛşti - The stage of retrogression. A person may advance in the path of evolution and become a samyagdisti (The fourth Gunasthana) This stage is the opposite of the first. It is only from this stage (The fourth) onwards that a person is capable of having either truth or goodness. But sometimes a soul after reaching the fourth stage which is really the next step from the first may have the misfortne of spiritual degeneration. He may slip down to the bottom of the ladder This process of slipping down is the stage of Sasadana.
It is only a transition period. The person will very soon settle down in the first stage. Hence the second stage does not really mean the next slip from the first. So also the third stage is the spiritual oscillation between first and fourth. It is also a transition stage. 3. सम्यक् मिथ्यादृष्टि Samyak mithyadrști-The third stage represents mixed quality. The characteristic of the first and of the fourth stage get inextricably mixed together. 4. असंयत सम्यग्दृष्टि Asamyata samyagdrṣṭi-The fourth stage represents the beginning of the spiritual well being. Here is the possibility of truth and goodness. But still there is no active effort to elicit true thought and good canduct. The absence of this effort is associated with the right spiritual disposition. The latter is called . A person who is in this stage and who is without the effort to exhibit the innate powers is Asamyat samyakdṛṣṭi. 5. संयतासंयत - Samnyatāsa myata - The fifth stage represents partial effort to draw out the spiritual powers. In this stage a person has not only the desirable spiritual disposition but also makes some effort towards further development. He is called a de savrati.
6. Pramattasamyata - The sixth stage represents whole hearted effort. Complete and possible control over self is associated with a true bent of the spirit. But still the whole hearted good will is not yet free from tempting desires and impulses. There is the chance of these impulses getting the mastery for there is not yet complete renunciation. Hence this stage is Pramatta Samyata.
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