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That may result in loss of physical energy. Since, however, the aspirant stays beyond the bodily instincts, he remains unconcerned about its need for food. He knows that the purpose of observing austerities is to attain equanimity and the way is to stay away from physical gratification.
Another part of the contemplation relates to getting good food. An aspirant would not feel the sense of delight, if he happens to get delicious food. Food is required for maintaining the body; why should one be concerned about its type? Food is lifeless, and the spiritual aspirant knows that the lifeless matters go on assuming different forms from time to time. That is applicable to a dust particle as well as to a heavenly article. Whether one comes across the particle of dust or a heavenly object makes no difference to the spiritual aspirant.
As mentioned above, this contemplation pertains to those who have been moving between 6 and 7h stages. By virtue of that and by observing equanimity in all the circumstances, one can come to a state where he can continuously maintain vigilance. As such, he does not fall back to the 6th stage and can stay at the 7". The way is then open to him for proceeding to the next stage.
13) Em Paräjay Karine Chäritramohano, Ävun Tyän Jyän Karan Apoorva Bhäv Jo; Shreni Kshapaktani Karine Aroodhata, Ananya Chintan Atishay Shuddha Swabhäv Jo Apoorva.
Thus vanquishing the character-related delusion, I may reach the unprecedented state and then rising over the skipping ladder, may attain the unique contemplation of the extremely pure nature. -----------When?
Since overcoming the perception-related delusion as stated in stanza 3, the endeavor of the aspirant has been directed towards destroying the delusion pertaining to character. Observance of Samities, Gupties etc. and overcoming of the defiling instincts were laid for that purpose. That was an incessant fight against the character-related delusion. Now the contemplation relates to the state, where he can continuously remain vigilant. As the spiritual aspirant thus totally overcomes invigilance, he rises to the eighth stage known as Apoorvakaran. Apoorva means unprecedented and Karan means actuating or endeavoring to bring about something. Apoorvakaran therefore stands for actuating to attain a level, which was never attained before.
Apoorvakaran occurs at two stages. As stated earlier, the spiritual pursuit mainly consists of overcoming the deluding Karma. Since that Karma is of two types, the overcoming also generally takes place at two stages. It has been the constant endeavor of the spiritual aspirants to reach those stages. Hardly, however, a worldly soul has succeeded in finally overcoming those categories of delusion. When one is therefore in a position to overcome either of them, it is considered as unprecedented.
There is, however, a major difference between the two Apoorvakarans. After overcoming the perceptionrelated delusion, the aspirant is naturally inclined to endeavor for overcoming the character-related one. For that purpose he may have a long path to tread. After overcoming the character-related delusion one does not need to accomplish much except to stay in that state increasingly firmly. It means that the aspirant can finish his remaining journey very quickly. For that purpose one has to resort to the skipping ladder, which is known as Kshapak Shreni. That being an exclusively Jain terminology, let us explain it briefly.
Overcoming of the deluding Karma occurs either by calming it down or by destroying it (by eradicating its bondage). The former is known as Upasham and the latter as Kashäy. (What usually happens is that some Karmas are calmed down and some destroyed. As such, there is part Upasham and part Kshay, which is termed as Kshayopasham; but we are at present keeping it aside.) Upasham is analogous to purification of water by allowing the impurities to settle down. Since the impurities continue to exist in the water, they are bound to come up with the slightest disturbance in the water column. That state of purity is thus unstable. Similarly, Karma suppressed by Upasham mode becomes operative, when one loses sight of vigilance. In that case the aspirant is once again overcome by delusion. Upasham mode is thus unstable and does not last infinitely.
The initial progress of an aspirant, however, occurs in terms of Upasham. He pacifies the Karma that comes to the operative stage, i. e. he suppresses it and does not allow it to operate. Suppose, something untoward happens and one becomes angry. As he becomes aware of that instinct, he remembers that he should not
