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That is the third phase of right perception, which is also known as Nishchay or experiential Samakit.
Vardhamän Samakit Thai, Täle Mithyäbhäs; Uday Thäy Charitrano, Vitarägpad Väs.
As the perception grows, the illusion comes to the end; with the advent of right conduct, one abides in the totally detached state. (112)
Explanation & Discussion:
From the time one gains right perception, he starts losing interest in worldly activities and tries to stay away from indulging in defiling instincts. As such, the bondage of Karma steadily continues to go down. The impact of the character-related delusive Karma is mainly experienced in the form of anger, ego, deception, and greed. But there are varying levels of those Karmas. The most intense and grossest is category is called Anantänubandhi (infinitely lasting), which is overcome at the time of initial right perception. As the soul's purity increases, one starts overcoming the less gross forms of that Karma. When one reaches the state described in the last stanza, he gains effective control over all of them except the very subtle one known as Sanjwalan. It virtually means that the aspirant has overcome all defiling instincts. Such a person is in a position to reach the stage that the worldly soul has never attained before. It is called Apoorvakaran, meaning the unprecedented stage. That stage has been described as under by Shrimad (Vachanamrut # 738) in stanza 13 of Apoorva Avasar (Unprecedented Occasion).
Em Paräjay Karine Chäritramohano, Avun Tyän Jyän Karan Apoorva Bhäv Jo; Shreni Kshapakatani Karine Äroodhatä, Ananya Chintan Atishay Shuddha Swabhäv Jo.
It means, "By overcoming the character-related delusion, I may come to the stage of unprecedented mode, and climbing over the destructing ladder, I may undertake the unique contemplation of extremely pure nature."
The spiritual path beyond the unprecedented stage is routed in two directions. One way is to go ahead by pacifying the extant Karma. It is known as the pacifying ladder or Upasham Shreni. The other way is to advance by destroying the karma. That is called the destructing ladder (Kshapak Shreni), which is referred in the above stanza. The progress on the latter is swift and steady. By virtue of destruction of Karma the perception of such a person becomes perfectly clear and he becomes
dokter is swift and Stereferred in the above the destructing Yarns to
