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GUNASTHANAKAS
PART II : 19
Anivrtti because the aspirant, having once attained it, is never lost. By taking this step, the soul limits its wanderings. It comes to the path of light from that of darkness.
The second Gunasthana is known as sasvadana. It is not attained in the ascending order but only when the soul falls from a higher stage and has not yet touched the ground.
The third Gunasthana is known as Misra. It represents the stage of mixed attitude. It is caused by the rise of Misra Mohaniya, The aspirant in this stage is not firm in his convictions and wavers between right and wrong. This state lasts for a short while only. After that, the aspirant either goes down by adopting a wrong attitude (Mithyadrashti) or advances by taking a right one.
The fourth gunasthana is Samyagdrashti, attained by the aspirant with the right attitude and a firm faith in truth. His passions (Kasayas) become weak in intensity and last for a short period only. In general the person whose enmity or other passionate feelings last for more than half year is considered to be under the effect of Anantanubandhi and therefore not a samyagdrashti. It is necessary for a Jain to purify his heart of all passions at least once a year. This is why the Jains are so particular about observing the festival of paryushana, which is an annual festival of self-purification and introspection.
A samyagdrashti is expected to possess the following five virtues. Sama-natural tranquility of soul caused by the subsidence of passions. Samvega-discrimination between right and wrong, Nirveda-aversion to sensual pleasures. Anukamp2 --Kind-heartedness and generosity-a natural desire to see everybody happy, Astikaya- firm faith in truth. His heart is full of love for others. He tries to help miserable persons. Amitagati has beautifully depicted the samyagdrashti's behaviour in the following lines :
“ O Lord, may my soul cultivate the habit of friendship with all beings, of pleasure in seeing the virtuous, of kindness towards the afflicted and of indifference to opposition.”
The fifth Gunasthana is desavirati. The aspirant in the fourth stage was expected to have a right attitude but little to do "anything" on the practical side. He was not expected to observe any vows or to practise the restraints necessary for self-purification. This start is
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