SIXTH STAGE: As the aspirant continues
to shake off the bondage, he reaches the sixth stage known as Sarva Virati
meaning the stage of full restraint. His vigor is now in high gear. He
therefore overcomes Pratyakhyanavaraniya Kashaya as well. He is n ow in
control of all Kashayas excepting the subtle Kashayas. He has also
developed capability to give up the worldly life and stays free from all
sorts of mundane attachment. He has however not gained full alertness and
is therefore subject to minor pitfa lls. This is due to Pramaad or
indolence in which he is still likely to get indulged. On such occasions
he gets overcome by Sanjwalan Kashaya. Not being in full control of
Pramaad, this stage is also known as Pramatta Virati Gunasthan. Aspirants
at this stage are considered fit to preach.
SEVENTH STAGE: Trying to control
indolence, the aspirant reaches this stage known as Apramatta or no
indolence stage. Subtle anger of the Sanjwalan category comes under
control at this stage. But other Sanjwalan Kashayas also known as Samparay
Kashayas st ill continue to have hold over him. This is not a steady
stage. At times the aspirant gets overcome with indolence and reverts to
the 6th stage. As he becomes conscious of it, he tries to
overcome his indolence and gets back to the 7th stage. This
movemen t from 6th to 7th and 7th to 6th
is likely to continue long. If the aspirant does not happen to fall
further below, he eventually achieves irreversible control over indolence
and reaches the next stage.
EIGHTH STAGE: Path of liberation
consists of the unity of right perception, right knowledge and right
behavior. Right perception is gained at the 4th stage and right
knowledge comes along with the right perception. From 5th
onwards, the aspirant tries to control defilements so as to gain right
behavior. By the end of the 7th stage, he has started
controlling very subtle defilement that he has never done before. This
stage is therefore called Apurvakaran or the unprecedented stage. It is
very hard to reach this stage and very few aspirants have ever attained
it.. The ascent from this stage is quick. All sorts of ego which is very
subtle form of Maan come under control at this stage. The aspirant is now
capable to undertake the highest form of meditation kn own as Shukladhyan.
With the aid of that meditation the aspirant can rapidly rise to the next
NINTH STAGE: This is known as
Anivritti Badar. Badar means gross. Since we are now dealing with very
subtle defilements, question may arise how the subtle Samparay Kashaya can
be gross. But the word Badar is used here in relative terms indicating
that def ilement at this stage is gross as compared to the one in the next
stage. At this stage the aspirant gains control over very subtle form of
Maya and also he reaches above the sense of being male or female.
Remaining Nokashayas and wholesome attachment whic h can be termed as
subtle Lobha still continue at this stage.
TENTH STAGE: This stage is known as
Sukshma Samparay. Sukshma means subtle. The aspirant has now reached a
still subtle stage. All the Nokashayas and visible defilements come to an
end at this stage. Even the subtle attachment now remain under control.
The aspirants reaching this stage are of two categories and they proceed
to two different levels. Those who have come along progressively pacifying
the defilements go to the next stage, while others skip that stage.
ELEVENTH STAGE: This is known as
Upashanta Moha meaning the stage where delusion has been fully pacified.
This ascent is called Upasham Shreni or the line of pacification. The
defilements of such aspirants happen to be pacified but have not been
destroyed . With the loss of alertness they get subjected to defilements
and fall back. If they do not get vigilant enough of rearising
defilements, they can fall up to the second stage. They can of course rise
again by reasserting the alertness and progressively destroying the
TWELFTH STAGE: This stage is known as
Kshina Moha meaning the stage where the delusion has been totally
destroyed. Aspirants reaching this stage have not therefore to revert to
the lower stage. Now they have to get rid of the rest of the Ghatiya
Karmas wh ich happen to be subtle Darshanavaraniya (Perception obscuring),
Jnanavaraniya (Enlightenment obscuring) and Antaray(Obstructing) Karmas.
This is usually done in a short time. The aspirant then reaches the next
THIRTEENTH STAGE: This is the stage of
omniscience or Kevaljnan. Since no Ghatiya Karma survives at this stage,
the entity attains full enlightenment and is known as Kevali. Such
entities are endowed with infinite perception, infinite knowledge,
infinite bliss and infinite vigor. These four aspects are known as Anant
Chatushthaya. These entities are called Arihantas whom we offer obeisance
in the first line of Navakar Mantra. They continue to remain embodied as
long as Aghatiya Karmas stay with them. But being fully enlightened and
devoid of any attachment, they do not incur new bondage of Karma.
FOURTEENTH STAGE: If Aghatiya Karmas
also terminate simultaneously with the Ghatiya ones, the Arihantas
instantly leave the embodiment and attain the 14th stage of
Siddha. Such entities are known as Antahkrit Kevalis. The rest of Kevalis
spend the rem aining part of their lives teaching religion and in the end
they attain the Siddha stage. This is known as liberation that has been
described in the last chapter. By its inherent property, the liberated
soul rises and in no time reaches the top of Lokakas h which is also known
as Sidhashila. There being no Dharmastikaya beyond this point, the soul
stops there. This stage is irreversible. The liberated soul therefore has
not to revert and stays in eternal bliss forever.