gunasthdnaka), though one may continue in this mistake, one is not doing it so unhesitatingly as to be obvious to others. Just as taking an intoxicating drug prevents one's distinguishing white from yellow, so a soul on this step makes mistakes. A Jaina sloka says:
{smaller|' As a man blind from birth is not able to say what is ugly and what is beautiful, a man on the Mithyatva gunasthanaka cannot determine what is real and what is false.'}}
ii. Sasva-
aka.
The soul, whirled round and round in the cycle of rebirth,
sadana loses some of its crudeness and ignorance, and attains to
tha'naka. ^^^ State (called Granthibheda) when it begins to distinguish
a little between what is false and what is true ; unfor-
tunately, it next moves into the state (named Upasama
sarikita) when, though it knows there is a distinction, it
forgets it, and so is not able to put it into practice ; but
. when some faint remembrance comes back, it has arrived
at the second step {Sdsvdsadana ^ gunasthdnaka) of the stairs
to mok§a. The Jaina say that Upasama sahkita resembles
fire hidden under ashes, for though a man's bad qualities
may be hidden and under control for a long time, they are
bound to blaze out at last,
iii. M
gunas-
a.
A soul mounts to the third step {Misra giutasthd-
gunas- naka) is in an uncertain condition, one moment knowing
thanaka. ^j^^ truth and the next doubting it. It is like the mixture
formed by stirring together curds and sugar to make the
sweetmeat called srikhapda, which is half sour and half
sweet. No one will die in this mixed condition, but will
either slip back to the second step or proceed onward to
the fourth.
iv. Avira-
.
. . The man at the fourth stage, Aviratisamyagdristi
gunasthanaka, has either through the influence of his past good
karma, or by the teaching of his guru, obtained true faith.
A famous sloka runs :
'Liking for principles preached by Jina is called true faith, it is derived either from nature or from knowledge given by the guru.'
^ Or Sdsvddana.
