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All jivas are similar to Siddha ...
The pursuit of three gems enables the jiva to attain the state of Siddha, which is in the form of their own supreme development. Whether it is termed as supreme development or as the fundamental true form of the jiva, it is the state of Siddha. That is also the goal of the jiva.
The beginning of the pursuit of the atma is from the fourth gunasthana in the form of Samyak darshan. Further the jiva progresses gradually to attain the fifth and sixth gunasthanas in the form of virati. Touching the seventh gunasthana in the form of apramatta bhava, it proceeds to the eighth to climb on to the category of kshapaka and then within one antarmuhurta it reaches the twelfth gunasthana to attain kevaljnana. Then it remains in the pure state in the feelings of kevaljnana, kevaldarshan, kshayik samakit, shukla dhyan, yathakhyat, charitra etc., forever and ultimately becomes an ayogi from sayogi. It attains a mountain like state. In that unmoving-unwavering-motionless state like the Meru, it gains freedom from all karmas.
Thus the journey from the fourth to the fourteenth gunasthana is a state of impermanence. All those gunasthanas are midway states. All that has to be passed as the journey continues on the path. This is but the path, though Siddhatva remains the goal. That is the permanent, endless state. It is adianant i.e. it begins but never ends. That is the goal of a jiva. However, if the midway states are not attained and passed, the goal cannot be reached. Therefore, in the Atmasiddhi Shastra, Srimadji has indicated all these steps of pursuit. All these steps have to be climbed. They have to be reached and left behind for progress. No doubt they have been called impermanent. However, it is not as if we are to abandon the purushartha for those respective gunasthanas considering their impermanence and presuming that all impermanence is inferior. In spite of being
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