Jehim du lakkhijjamte, udayadisu sambhavehim bhavehim.
Jiva te gunasanna, niddittha savvadarisihim. (546)
Those states resulting from the fruition etc. of Karmas,
by which souls are distinguished are given the name `guna' (spiritual
stages) by the Omniscients. (546)
Miccho sasana misso,
aviradasammo ya desavirado ya.
Virado pamatta iyaro, apuvva
aniyatti suhumo ya.
Uvasamta khinamoho,
sajogikevalijino ajogi ya.
Coddasa gunatthanani ya,
kamena siddha ya nayavva. (547 & 548)
There are fourteen stages in
the path of gradual spiritual development; (1) false belief, (2) failing
from right faith, (3) mixture of right faith and wrong faith, (4) vowless
right faith, (5) partial observance of vows, (6) non-vigilant observance of
vows, (7) vigilant observance of vows, (8) unique condition of bliss, which
has not been experienced before, (9) constant thought-activity (that is
meditation), (10) slightest attachment, (11) subsided delusion, (12)
destroyed delusion, (13) omniscient with activities, and (14) Omniscient
without activity. It should be understood that emancipation is attained in
stages. (547 & 548)
Tam micchattam
jamasaddahanam, taccana hodi atthanam.
Samsaidamabhiggahiyam,
anabhiggahiyam tu tam tiviham. (549)
Having faith in the things
existing in a veritable fashion - that is called mithyatva. It is of three
forms - viz. that of the form of entertaining a doubt, that of the form of
something developed deliberately, that of the form of something not
developed deliberately. (549)
Sammattarayanapavvaya-siharado micchabhavasamabhimuho.
Nisiyasammatto so, sasananamo
muneyavvo. (550)
The soul falls down from the
peak of the mountain of right faith, with his face towards the plain of
wrong faith, and has his right-faith destroyed - this stage of soul is
called sasvadana, i.e., having taste of right faith. (550)
Dahigudamiva vamissam,
pihubhavam neva karidum sakkam.
Evam missayabhavo,
sammamiccho tti nayavvo. (551)
The mixed stage of Samyaktva
(Right faith) and mithyatva (wrong faith) which can, in no way, be split up
into right and wrong beliefs of just as a mixed taste of curd and treacle
can not be referred to separately as sour or sweet, is known as mistra-bhava.
(551)
No imdiesu virado, no jive
thavare tase cavi.
Jo saddahai jinattum,
sammaitthi avirado so. (552)
He who has not vowed to
abstain from indulgence in the senses and from hurting the mobile and
immobile living beings; although he has firm faith in the doctrines
propounded by the Jina. This stage is said to be of a person of right vision
without abstinence (Avirata-Samyagdrsti). (552)
Jo tasavahauvirado, no
virao ettha-thavaravahao.
Padisamayam so jivo,
virayavirao jinekkamai. (553)
One who desists from a
killing of the mobile living beings but not from that of the immobile ones
and yet who has unwavering faith in Jinas is called (viratavirata or
desavirata), i.e., partial observer of vows. (553)
Vattavattapamae, jo vasai
pamattasamjao hoi.
Sayalagunasilakalio, mahavvai
cittalayarano. (554)
One who has adopted the Great
Vows, is enquipped with all virtuous qualities and good conduct, often
exhibits negligence in a manifest or a non-manifest form and hence whose
conduct is bit defective is to be called pramattasamyata i.e., non-vigilant
observer of great vows. (554)
Natthasesapamao,
vayagunasilolimamdio nani.
Anuvasamao akhavao,
jhananilino hu appamatto so. (555)
The wise man who is well
equipped with all vows, whose negligence has disappeared entirely, who
remains absorbed in meditation, but who has started neither subsiding his
delusive karmas nor annihilating his delusive karmas is called
apramattasamyata, i.e., vigilant observer of great vows. (555)
Eyammi gunatthane,
visarisasamayatthiehim jivehim.
Puvvamapatta jamha, homti
apuvva hu parinama. (556)
In this (eighth) stage of
spiritual development the soul experiences unique but frequently changing
mental states (of bliss) which have not been experienced ever before; hence
the stage is called apurvakarna). (556)
Tarisaparinamatthiyajiva,
hu jinehim galiyatimirehim.
Mohassa'puvvakarana,
khavanuvasamanujjaya bhaniya. (557)
The souls, eperiencing such
mental states (of bliss), get ready either to subside or to annihilate their
delusive karmas, are given the designation `apurvakarna' by Jinas, free from
all darkness, i.e., ignorance. (557)
Homti aniyattino te,
padisamayam jesimekkaparinama.
Vimalayarajhanahuyavaha-sihahim niddaddhakammavana. (558)
The souls, occupying the
ninth stage of spiritual development enjoy the constant mental state (of
bliss) each moment and burn down the forest of the karmas through the flames
of the fire of a very pure meditation, are called anivartin (anivrttikarana).
(558)
Kosumbho jiha rao,
abbhamtarado ya suhumaratto ya.
Evam suhumasarao, suhumakasao
tti nayavvo. (559)
Just as a Kusumbha flower has
a slight tinge of reddish colour, similarly a monk who has reached this
tenth stage of spiritual development retains a slight tinge of attachment
internally, Hence this stage is called suksma - Kasaya or suksma-samparaya,
i.e., the stage of slight attachment. (559)
Sakadakaphalajalam va,
sarae saravaniyam va nimmalayam.
Sayalovasamtamoho,
uvasamtakasayao hodi. (560)
Just as the water mixed with
kataka-fruit or a pond's water in the autumn season have their dirtiness
subsided, similarly a person whose all delusive karmas have subsided is
called upasanta Kasaya. i.e., whose passions are subsided. (560)
Nissesakhinamoho,
phalihamalabhayanudaya-samacitto.
Khinakasao bhannai, niggamtho
viyaraehim. (561)
The monk whose all delusive
karmas are annihilated and whose mind is (clean) like the water placed in a
crystal-made vessel is designated ksinamoha and destroys passions by the
worthy soul, free from all attachment. (561)
Kevalananadivayara-kiranakalavappanasiannanao.
Navakevalaladdhuggama-paviyaparamappavvavaeso.
Asahayananadamsana-sahio vi
hu kevali hu joena.
Jutto tti sajoijino,
anainihanarise vutto. (562 & 563)
It is stated in the enternal
holy scriptures that a monk who has destroyed the darkness of his ignorance
by an assemblage of the rays of the sun of Omniscience, has obtained
knowledge of the supreme soul on account of having acquired nine super
ordinary and is equipped with deternimate and indeterminate types of
cognition requiring no help of external instruments, i.e., senses is called
sayogi-kevalin. Though he is a Kevalin (Omniscient) yet undertakes mental,
vocal and bodily activities. (562 & 563)
Selesim sampatto,
niruddhanissesa-asao jivo.
Kammarayavippamukko, gayajogo
kevali hoi. (564)
The personage who has assumed
the state called sailesi (i.e. state of utterfreedom from all activity
whatsoever). In whom the entire karmic inflow has been put to a stop, who is
free from the dirt of karma is called kevalin, devoid-of activities. (564)
So tammi ceva samaye,
loyagge uddhagamanasabbhao.
Samcitthai asariro,
pavarattha gunappao niccam. (565)
The moment, the pure soul
reaches this stage, it goes upward straight to the top of the universe
according to its natural attribute, remains there forever in a disembodied
form and endowed with the eight supreme attributes. (565)
Atthavihakammaviyada,
sidibhuda niramjana nicca.
Atthaguna kayakicca,
loyagganivasino siddha. (566)
The emancipated souls are
ones who are devoid of the eight types of karmas, having attained peace, are
devoid of all thought of blemish, are enternal, are equipped with eight
auspicious qualifications, are such as have already accomplished whatever
had to be accomplished and are residing at the top of the universe. (566)
