Jain Journal 2002 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 29

194
JAIN JOURNAL: Vol-XXXVI, No. 4 April, 2002
10th stage : sūkşma samparāya gunasthäna
In this stage the remaining six no kaşāyas (häsya, rati, arati, bhaya, soka and ghrnā or laughter, attachment, aversion, fear, sorrow and hatred) are removed.
11th stage : upaśānta-moha gunasthāna
This unfortunate, dangerous and necessarily irnpermanent stage is reached when the last of the twenty-eight mohaniya karmas responsible for subtie greed (samjvalana lobha) is suppressed. Samjualana lobha is interpreted by some scholars as deep-rooted attachment to the body, and clinging to life. Since the subtle aspects of evil tendencies are merely suppressed, they reawaken and the aspirant slips back to the seventh stage after 48 minutes.
12th stage : kşiņamoha gunasthāna
Aspirants progressing by annihilating the evil tendencies go to this stage directly from the tenth. This is the stage of moral perfection when all caritra mohaniya karmas are destroyed, and is also called yāthākhyāta caritra. The soul remains in this stage for 48 minutes only.
13th stage : sayogi-kevali guṇasthāna
During the last part of twelfth stage darśanavaraniya, jñānävaraniya and antarāya karmas are also destroyed and the individual no more remains a struggling aspirant. He becomes a kevalī, an omniscient one, and obtains perfect faith, bliss and power. The four aghāti karmas however remain owing to which physical, mental and vocal activities called yoga continue but which do not entail bondage. A person in this stage is also called arhat or sarvajña and is equivalent to the jivanmukta of Vedanta.
14th stage : ayogikevali gunasthāna
With the natural exhaustion of aghāti karmas which are responsible for the specific body, stipulated duration of life and experiences, the soul attains this stage of perfect freedom. He is now a siddhi. The duration of this stage is the shorter equivalent to the time required to pronounce five short vowels of Sanskrit alphabet. It is called ayogi because there is absence at all physical, vocal and mental activity which in Jainism is called yoga. This stage compares well with the videha-mukti in Vedanta.