Apoorva Avasar

Author(s): Manu Doshi
Publisher: Manu Doshi

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SECOND STAGE: This stage is known as Säswädan, which means the stage of retaining the taste. It is not a stage of elevation; it's the stage, where an aspirant comes down, if he somehow falls from the fourth or a higher stage. This is a transitory stage, from which the aspirant either falls down to the first stage or rises to the third one. Since he has experienced the taste of right perception at the fourth stage, he cannot forget it altogether. As such, he is bound to regain that perception sooner or later and resort to the path of elevation once again.
THIRD STAGE: This stage is known as Mishra (mixed), which denotes a mixture of the right and wrong perceptions. One at this stage is neither imbibed with exclusive Samyaktva (right perception) nor indulges exclusively in Mithyätva (wrong perception). It is the stage of rise from the second stage or fall from the fourth one. The aspirant at this stage does not have the discernment to differentiate the right from the wrong or the true from the false. He gropes in darkness and wavers between the right and the wrong. He might have overcome dislike for the true faith, but does not remain steady therein. He may practice the right rituals etc. but is not discriminate enough to recognize their purpose. As such, he may accept even the false beliefs as true ones.
FOURTH STAGE: This stage is known as Avirat Samyak (stage of right perception unaccompanied by restraints). This is the real stage of elevation, where only a few worldly souls arrive. Prior to attaining this stage one passes through two sub-stages known as Yathäpravruttikaran and Anivruttikaran. The former is still the state of right cum wrong perception, but with the potentialities to go ahead. Accordingly, if one makes right progress, he reaches the state of first Apoorvakaran (unprecedented). It is termed accordingly, because the aspirant had never gained it earlier. That enables him to proceed towards Anivruttikaran (no turning back). That represents the firmness to reach the fourth stage. So long as one does not reach it, he continues to strive and does not rest until he gains it.
When an aspirant reaches the fourth stage, he is free from the perception deluding Karma. It means that he has gained the right perception. As such, he knows what is right and what is wrong. He is convinced that the soul is the enduring Self, while the body and all incidental situations are ephemeral and have been obtained as a consequence of the operative Karma. He knows the true nature of soul and might have glimpsed it at times. He has the right understanding of Karma and its bondage, and is keen to shake it off. He has brought under control Anantänubandhi (inordinately lasting) types of Kashäy (defiling instinct), but has not gained the vigor to control other types. As such, he cannot resort to a life of restraints, though he desires to adopt the same. He feels sad for the recurring birth and death, and aspires to proceed on the path of liberation. He might still get involved in the worldly activities, but he does not develop undue attachment for any of them.
FIFTH STAGE: This stage is known as Deshvirati Samyag, (the stage of right perception accompanied by partial restraints). As the aspirant advances on the path of liberation, he starts loosening the bondage of character-related deluding Karma. He has now developed the vigor to overcome Apratyäkhyänävaraniya (coming in the way of adopting restraints) Kashäy and hence he adopts the laymen's restraints. His behavior thus remains partially restrained and he continues to strive for a fully restrained life.
SIXTH STAGE: This stage is known as Sarva Virati meaning the stage of full restraint. By continuing the endeavor to shake off the bondage, the aspirant reaches the sixth stage. His vigor is now in high gear. He therefore overcomes Pratyakhyänävaraniya (coming in the way of totally restrained life) Kashäy. He can thus exercise control over all types of Kashäys (except subtle type known as Sanjwalan) as well as Nokashäys (semi-defilements). He also has gained the capability to give up worldly life and might even renounce it in order to remain free from worldly involvement. But he does not have the capacity to maintain total vigilance. As such, he may become subject to the minor pitfalls. That is due to Pramad (indolence) in which he is likely to indulge. This stage is therefore also known as Pramatta Virati Gunsthän (stage of restraint subject to indolence). The aspirants at this stage are considered competent to preach.
SEVENTH STAGE: This stage is known as Apramatta meaning the stage of no indolence. While trying to control indolence, the aspirant arrives at this stage. The subtle anger of Sanjwalan category now comes under control, but other subtle Kashäys may still continue to operate. Moreover, the aspirant is at times overcome with indolence and reverts to the 6" stage. As he becomes conscious of it, he tries to overcome