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v) Sthira — In this stage232, the aspirant with subtle understanding considers the samsara as worthless like a dream, a mirage, a juggler's trick.
vi) Kanta – Atma has religious understanding derived from the scriptural texts. Worldly pleasure and pain have no bearing on him. One understands the true meaning of the nature of a thing.
vii) Prabha -- In this stage, the aspirant meditates234 and enjoys the bliss out of the meditation. Acharya Haribhadrasuri observes that prabha yoga drishti is differently stated by Samkhya system as prasantavahita, Buddhist school as visabhagapariksaya, Shaivism as a Shivavartman and some other as dhruvadhvam.235
viii).Para - The last and highest stage, 236 a self is free from evil tendencies, and attains samadhi (supreme concentration).one attains omniscience and reaches the highest point of yoga.237 The self (Bhagavan) leaves off the world together with activities of mind, speech and body and attains the liberation, the supreme Divinity.238
According to Acharya Haribhadrasuri, the different philosophical or religious systems believe that ultimate state of soul's existence is totally free from all misery and activities.239 VI. Nirjara (Abundance of Divine Realisation)
While Samvara is a stoppage of karma, nirjara is shedding off karmas. The word nirjara is derived from root 'ir', which means to crush, etc. According to Dvadash-anupreksha, nirjara means the separation of karma-varganas or aggregate of karmic matter from atman-pradeshas.240 Destruction of karmic matters through vows etc. is called Sakama nirjara and annihilation of karmic matters by the gradual process of the activity of the soul in its pure nature is Akama nirjara.241 That modification of soul by which the matter of karma disappears partially is called Bhavatnirjara and the destruction itself is known as dravya-nirjara.24?
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THE CONCEPT OF DIVINITY IN JAINISM
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