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Journey to Freedom
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achieved sufficient heights again slips down the ladder and goes to the lower stages from where it begins the journey afresh. It is just like suspended impurities in water settling down at the bottom of the vessel. Water does appear clear so long as impurities remain settled. But the moment some disturbance is caused these impurities come up to the surface and the clarity of water is destroyed. Exactly this happens to the soul when it takes the course of pacification (Upasama). But if a great and determined soul like that of Mahávira takes up the course of total annihilation of karmic bondage, it jumps to the last two steps and obtains complete freedom of Siddhahood.
Stage 9 Anivṛtti Samparaya and Stage 10: Sükşama Samparaya Samparaya means 'Kaşaya' (passions). 'Anivrtti' means not totally annihilated, 'Sukṣma' means subtle. During these stages the soul adopts either the course of 'Upaśama' (passification) or of 'Kaṣaya' ( annihilation). If the former course is adopted it comes to the next stage No. 11 and if the later course is adopted it comes to the stage No. 12.
Stage 11: Upasanta Moha - This stage is the final one where the self adopts the course of passification. However, 'Moha' (attachment) which is considered as the most dangcrous of all the karmic bondages remains Upaśānta', i. e., passified. Being Upasanta, it is not totally destroyed. So it may come up to the surface and cause a slip. Then there is a fall to the lower rungs of the ladder. Many a times, it is the second stage of Sasadana.
Stage 12 Kşina Moha, means total destruction of all attachment. This, now, is practically the end of the journey. All the Karmas are destroyed. Next two stages come as a matter of course.
Stage 13: Sayogi Kevali - After being free from karmic bondage the soul attains Kevala-jñāna. It sees everything and knows everything. 'Kevala' means pure, unalloyed. 'Sayogi' means having connection ('Yuj' means 'to join').
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