Apoorva Avasar

Author(s): Manu Doshi
Publisher: Manu Doshi

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the indolence and gets back to the 7th stage. This movement to and from the 7th stage 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: This stage is known as second Apoorvakaran meaning the unprecedented stage. The path of liberation consists of right perception, right knowledge and right conduct. The right perception arises at the stage and right knowledge is gained along with it. From the 5" stage onward the aspirant strives to gain control over the defilement so as to go in for observing the right conduct. By virtue of overcoming the indolence, he should have gained control over the instinct of anger by the end of 7th stage. During the sin stage, he develops the capability to control other subtle defilements and semi-defilements, which he never did before. As such, this stage is termed as Apoorvakaran. It is hard to reach this level and only a few aspirants have attained it. The ascent from this stage is rather quick. The aspirant is now capable to go in for Shukladhyän, which is the superior level of meditation. Thereby he can rapidly rise to the next two stages.
The progress on the ladder had so far been partly by eliminating the delusion and partly by pacifying it. The route for advancing from this stage to the 10" stage is bifurcated. One is termed as Kshapak Shreni, which relates to making the progress by destroying the subtle defilement; the other is termed as Upasham Shreni, which relates to making the progress by pacification.
NINTH STAGE: This stage is known as Anivruttikaran (no turning back) or Anivrutti Bädar. The term Bädar means gross, but here it is used in the relative sense; the subtle defilement obtaining at this stage is gross as compared to the one in the next stage. At this stage, the aspirant gains control over very subtle forms of Män (ego) as well as Mäyä (deception) and also of certain semi-defilements. As such, he can stay above the subtle sexual instinct as well. The wholesome attachment, which can be termed as subtle greed (Lobh), still continues to operate at this stage.
TENTH STAGE: This stage is known as Sukshma Samparäy. Sukshma means very subtle and Samparäy indicates here a finer sense of Kashay. As such, the aspirant at this stage reaches a very subtle state. This stage relates to overcoming of all the defiling instincts. The remaining semi-defilements and the subtle sense of Lobh come under control at this stage. At the end of this stage, the aspirants progressing by Upasham Shreni reach the 11th stage, while those progressing by Kshapak Shreni skip that stage and go to the 12" stage.
ELEVENTH STAGE: This stage is known as Upashänt Moh, meaning the stage where delusion remains pacified. The aspirant reaching this stage has thus pacified the defiling instincts, but has not destroyed the same. As such, he becomes subject to defilement and hence falls back. This happens due to loss of alertness and vigilance. If one does not regain enough vigilance, he can fall up to the lowest level. Such aspirants can of course rise again by regaining the vigilance and by progressively destroying the defilement.
TWELFTH STAGE: This stage is known as Kshin Moh, meaning the stage, where delusion is entirely destroyed. The aspirant reaching this stage has not therefore to revert to the lower stage. What is now required is to get rid of remaining Ghäti (defiling) Karmas pertaining to Darshanävaraniya (perception obscuring), Jnänävaraniya (enlightenment obscuring), and Antaräy (obstructing) categories. That is usually done in a short time. The aspirant then reaches the next stage.
THIRTEENTH STAGE: This stage is known as Sayogi Kevali, meaning the embodied omniscience. Since no defiling category of Karma survives at this stage, one attains the full enlightenment and becomes a Kevali (omniscient). Such omniscient Lords are known as Sayogi Kevalis, because they are still embodied. They are endowed with infinite perception, infinite enlightenment, infinite bliss and infinite vigor. These four aspects are known as Anant Chatushthay. Those at this stage are known as Arihants, whom we offer obeisance by the first line of Namokkár Mantra. They continue to remain embodied as long as Aghäti (nondefiling) Karmas, viz. Äushya (age span), Näm (physique determining), Gotra (status determining) and Vedaniya (situations conferring) stay. Being fully enlightened and devoid of any attachment, they do not incur new bondage. If Aghäti Karmas terminate simultaneously with Ghäti ones, the Arihant instantly leaves the embodiment and attains the stage of Siddha. Such Lords are known as Antahkrut Kevalis. The