Anivritti-bodar-Gunasthanak
Passionless state.
In this stage, the passions of the Jivatma become
completely lean, small and powerless. The soul becomes delivered from
passions when it reaches this lofty state. The Jivatma living in this
state attains Moksha either in this life or in the next three lives.
Sukshma Samparoy Gunasthanak
The stage with a little avarice remaining.
When the Jlvatma steps into this stage, except avarice
all the other passions disappear. Only a little, subtle part of Lobh -
avarice remains in this state. The Jivatma living in this stage attains
Moksha either in this life or in the next three lives.
Upashant Moh Gunasthanak
Periodically passionless.
The Kashaya or passions of the Jivatma living in this
stage become extinguished for a trice. Such a Jivatma attains Moksha
either in this life or in three lives.
Kshina Moha Gunasthanak
The stage in which Moha is completely conquered.
The Jivatma that enters this stage gets rid of Moha,
infatuation completely and becomes Vitrag (one who has completely
conquered and hatred attachments ). Such a Jivatma attains Moksha in this
life.
Sayogi Kevali Gunasthanak
The stage of the integrated powers.
In this stage, the soul becomes completely freed from
all karmas. It is called Sayogi because mind, voice and body are present.
The Jivatma living in this state attains Moksha in this life.
Ayogi Kevali Gunasthanak
Totally free from Karmas.
The Ayogi state is the final step of the soul's
progress. In this phase, the original form and quality of the soul shine
out. All the remaining Karmas get destroyed. The soul becomes pure and
perfect. The soul attains the form of Paramatma having become pure,
Perfect and enlightened.
These are the only steps by which the soul can attain
absolute perfection. Every soul has to traverse by these steps.
Praman
Knowledge obtained from multiple-vision.
Naya and Praman are both knowledge but of two kinds. If
knowledge is obtained of an object by means of one dharma or one point of
view, that knowledge is called Naya. But the knowledge of an object
obtained by means or many dharmas or a multiple-vision is called Praman.
Naya is understanding an object from only one point of
view. Praman is to see an object from many points of view and to
understand it comprehensively. Praman is that by which the real nature and
form of an object can be understood There are four kinds of it-
1. Pratyaksh - Actual observation.
2. Anuman- Estimation.
3 Agam - Scriptures.
4. Upama - Comparison.
Pratyaksh
Pratyaksh Praman means seeing an object and obtaining a
knowledge of it; and determining its form and nature.
Anuman
Estimation
Anuman means thinking of an object and to understand it
by means of estimation. Hearing the sound and on that basis estimating a
man's personality etc.
Agam
Knowledge through enquiry
Agam is obtaining the knowledge of an object through
what intimate people say about it; and by reading scriptures and sacred
books. Agam is the name given to the pure statements and expositions based
on tenets; and this knowledge helps us and guides us in our spiritual
endeavours. The scriptures contain the reflections and visions of the
Paramatma who has realized his soul; and has conquered his attachments. By
means of actual observation or estimation, certain truths may not be
understood. They have to be understood by means of reading the scriptures
Upama
By means of comparison.
Upama is to obtain the knowledge of an object by
comparing and contrasting it with other things; and thus determining its
nature and form. Comparing it in this manner ''This man is like a Sadhu"
or "This garden is like the Nandanvan", etc.
