Apoorva Avasar

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 4

rest of Kevalis may spend the remaining part of their lives in propounding the religious tenets, and at the end they attain the stage of Siddha, which is the state of liberation.
FOURTEENTH STAGE: This stage is known as Ayogi Kevali meaning the unembodied omniscience. The thirteen stages mentioned above are analogous to the rungs of a ladder. By climbing over it, one reaches the state liberation. That state is the destination, not a rung of the ladder. When a Sayogi Kevali (omniscient Lord at the 13 stage) realizes that the end of his life is near, he relinquishes his physical, vocal and mental faculties. Freed from those faculties, the soul rises up and reaches the top of cosmos known as Siddhashilä (abode of the liberated ones). There it stops, because there is no Dharmästikäy (an ether-like substance, which serves as the medium for making movement) beyond that point. The rising process is very quick; it takes as little time as is required for uttering five short vowels. That period constitutes the 14th stage. Thereafter the liberated Lord stays in eternal bliss forever.
TRANSLATION AND EXPLANATION OF THE POEM
It was mentioned in the introduction that before reaching the fourth stage of right perception one has to pass through two sub-stages known as Yathäpravruttikaran and Anivruttikaran. The former is a state of right cum wrong perception with the potentialities to advance to the next sub-stage. Therefore, if one continually strives to go ahead, he reaches the stage of Anivruttikaran, which means the state of not turning back. That eventually leads to the rise of right perception, which occurs in the fourth stage. After reaching that stage one would aspire to further climb upon the ladder of elevation. Since Shrimad had gained right perception, he presents in this poem the contemplation relating to further spiritual elevation.
1) Apoorva Avasar Evo Kyäre Avashe? Kyäre Thaishun Brähyäntar Nirgranth Jo? Sarva Sabandhanun Bandhan Tikshna Chhedine, Vicharashun Kav Mahatpurushane Panth Jo? Apoorva.
When shall that unprecedented occasion arise, when we get externally and internally unattached and by breaking the acute bondage of all connections, we may proceed on the path laid by the great men? When?
The spiritual pursuit mainly consists of the endeavor to overcome Mohaniya (deluding) Karma. That is of two categories, viz. perception-related and character-related. The former is overcome when one gains the right perception. At that stage the aspirant realizes the true nature of soul and knows how the worldly souls have been undergoing the cycle of birth and death under the impact of Karma. By that time one has brought under control Anantänubandhi Kashäys (infinitely lasting defiling instincts of anger, arrogance, deception and greed) that lead to acquiring of Karmas of very long duration), but he has not gained enough vigor to control other types. As such, he is not able to observe any restraint. With a view to rising further, he strives to bring the remaining types of Kashay under control.
Shrimad had gained the right perception. As such, the contemplation here goes beyond the fourth stage. Since very few people go beyond that, he mentions it as unprecedented. His aspiration consists of becoming a Nirgranth so as to proceed on the path of liberation. Granthi means a knot or entanglement. Therefore the term Nirgranth means disentangled. In other words, it denotes the state of no attachment. On that account Lord Mahavir was mentioned as Nirgranth in the contemporary literature. Thereafter the term came to be associated with those, who do not have any physical possession. Since Jain monks and nuns stay without any possession, and since the term Jain was not in use for a couple of centuries after the Lord's passing away, those monks and nuns were known as Nirgranths.
Shrimad here contemplates about being freed from the external as well as internal possessions. The external possessions consist of the tangible objects. Traditionally they are considered of the following ten types, viz. land, building, gold, silver, cattle, grains, male servants, female servants, clothes and utensils. Accumulation of grains and ownership over male or female servants are not prevalent at present, but their place has been taken over by automobiles, furniture, freeze, air conditioners, TV, DVD, camera, appliances etc. Moreover, there is a growing craze for the tasty foods and drinks. We conceive of happiness in the