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The tenth stage is called sukṣmasa paraya.1 In this stage gross passions do not exist but subtle passions may disturb the soul. In this stage all the passions and kaṣāyas have disappeared except a little subtle greed which is really the subconscious attachment to the body.
When this power bas been attained by the soul, it rises up to the eleventh gunasthana in which passions are suppressed. This stage is called Upaśānta kaşaya.2 In this tenth stage there was a subtle greed but it does not exist. Even in the stage, the
soul is not free altogether from the influence of the Karmas other than the deluding ones. It is therefore called chadmastha. Now it is free from attachment i. e., Vitarāga chadmastha.3 The soul does not stay for a long time in this stage.
The soul which is purer may rise up directly from tenth to the twelfth. In the twelfth stage, passions are annihilated. This stage marks the height of annihilation and the eleventh marks the height of subsiding Kṣaya and Upaśama. The soul in this way becomes absolutely free from all the four types of obscuring karmas (Ghāti karma).
This is the thirteenth stage. The Jainas call this stage Svayogakevali.4 It corresponds to the stage of Jivanmukti in other Indian systems. Of the five conditions of bondage, the first four have been annihilated. The last one still continues. The last condition being yoga, the stage is known as Svayogakevali. This state is the stage of a Tirthamkara or the world-teacher. The aghāti karmas namely Vedaniya, Ayu and gotra still remains. It may be pointed out that the aghati karmas correspond to the effect of prarabdha karma in the form of Jāti, Ayu and Bhoga of the yoga system.
This is followed by the last gunasthana which represents the highest perfection in spiritual development in Jainism. It is
1. Gomaṭṭasara, JIvakanda, 58-60
2. Ibid., 61
3 Ibid., 62 4. Ibid.,
63-64
