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surrender is a psychological antecedent to a life of Samnyasa or Prapatti as in Vedantism so in Vaisnavism.
In Vedantism it is well known that the path of karma has to be followed so long as a sense of detachment and Vairagya has not taken its rise. The spirit of detachment as soon as it asserts itself in the human soul marks the beginning of the new period when karma in its technical sense seems to come to an end. Vairagya in Vedanta is supposed to be an antecedent of Vividiśā Samnyasa. True Saṁnyāsa or Vidvat Samnyasa comes after true Knowledge. In Vaisnavika thought also we have the view that karmayoga even if it be niṣkāmakarma ceases to exist as soon as the ego sense becomes slack and the surrender of all karmas becomes imminent.
Any how the life of transmigration which involves the assumption of a series of bodies one after the other, comes to an end. This marks the end of the so called life of the free will in the human soul. As soon as man in this way ceases to exert himself for his own well-being, his life as a free agent in human society comes to an end and as soon as man ceases to be an agent, his moral life also comes to an end. It is then found that the Divine nature at that time takes up the broken thread and resumes its evolution. In the course of this evolution which commences from the Vedantic point of view with the development of the Vijñānamaya Kośa, man proceeds further towards the supreme ideal. Vijñānamaya and Anandamaya Kośas are then automatically evolved and man is altogether free from the bonds of karma and consequently from the necessity of transmigration. He then evolves a true spiritual life which is supermoral in character and ends in the realisation of Divine perfection in due course of time.
The Jainas also in their own way describe the spiritual progression of a man from the lowest immoral rung of the ladder of a Tirthamkara who is a world teacher. The Tirthamkara occupies the thirteenth stage out of the fourteen, according to the
