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An Epitome of Jainism the saint's soul had never yet acquired. This is the beginning of the first Sukladhyâna, pure concentration on the pure Atma or Self.
9. Anivritti-karana. Advanced thought-activity, special thought activity of a still greater purity, a stage of first Sukla-dhyâna.
10. Sûkşma-sámparaya. Slightest delusion. All passions are destroyed or have subsided, except very slight nominal greed. This is also first Sukladhyána.
11. Upaśânta-moha or Upašânta-kaşaya. Subsided delusion. A thoughtactivity which is produced by the subsidence of the entire right-conductdeluding karmas. This is also first Sukla-dhyâna. A saint must fall down from here, but if strong enough, he can resume his ascent from the Kșapaka mode of ascent in the seventh stage.
12. Kșiņa-moha. Delusionless. The entire right-conduct-deluding karmas are destroyed in this stage, and the thought-activity produced belongs to the second Sukladhyâna. The saint attaining this, does so directly from the tenth stage without passing through the eleventh stage.
13. Sayoga kevali. Vibrating-perfect soul. Before commencing this, the soul must have destroyed the ihree remaining destructive karmas : knowledge-obscuring, conation-obscuring and obstructive karmas. Here the soul becomes Arhat or Perfect soul in human body with vibrations in it. Preaching and peregrinations belong to this stage.
14. Ayoga-kevali. Vibrationless perfect soul. This is attained when there is before the sayoga kevali's Liberation just enough time to speak out the five letters 9 $ 3 I. In this stage-a very brief one indeed—the vibrations of the holy body cease, and the soul attaining Peace and Bliss, becomes one with itself and leaving the body is called SIDDHA.
Now let us see from what particular kind of the 148 karmas the soul is freed in each stage. This can be caught at a glance from the following table:
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