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श्री पुरुकरमुनि अभिनन्दन ग्रन्थ : पंचम खण्ड
4 Illumination or [a] Apramattavirata, [b] Apūrvakaraña. (c) Anivșttikarana, (d] Suksma-Samp. araya, [e] Upasanta Kaşaya and [] Kșīņakaşaya Gunasthānas :
These Gunastbānas from the seventh to the twelfth are the meditational stages or the stages of illumination and ecstasy. In other words, these are the stages of Käntă and Prabha Drstises. It is to be noted here that the self oscillates between the sixth and the seventh Gunastbänas thousands of times and when it attains steadiness, it strenuously prepares itself either for suppressing or for annihilating the conduct-deluding Karmas84. This oscillation is the result of the struggle between Pramāda and Apramada. By the time the aspirant reaches she seventh Gunasthana, he has developed a power of spiritual attention, of self merging and of gazing into the ground of the soul. It is through the aid of deep meditation that the mystic now pursues the higher path. In consequence, he arrives at the eighth and the ninth stages known as the Apurvakarana and the Anivsttikarana Gunasthana, where exists the state of profound purity. In the tenth Gunasthāna known as Suksma-Sämparāya there is only subtle greed that can disturb the soul". The soul suppresses even this subtle greed in the eleventh Gunasthāna known as Upasanta Kaşaya and thus absolves itself from rise of all types of passions87. If the self follows the process of annihilation instead of suppression it rises directly from the tenth to the twelfth Gunastbāna known as Kşinakaşaya Gurasthāna." Here the conduct-deluding Karma is destroyed instead of being suppressed. Päjyapāda rightly observes that meditation produces supreme ecstacy in a mystic who is firmly established in the self, such an ecstatic consciousness is potent enough to burn the Karmic fuel; and then the person remains unaffected by external troubles and never experiences discomposure 5. Darknight of the soul post-illumination :
Owing to the suppressed passions gaining strength, the illuminated consciousness of the eleventh Gunasthāna falls to the lowest stage of Mithyatva or to the fourth stage of Aviratasamyagdrsti Guņas thāna. The consequence is that the ecstatic awareness of the transcendental self gets negated and an overwhelming sense of darkness envelops the mystic. It may be noted that not all mystics experience this dark night. Those of them who ascend the ladder of annihilation escape this tragic period, whereas those who ascend the ladder of suppression succumb to its dangers and pains. Mystics of the latter type no doubt will also reach the pinnacle of transcendental life, but only when they climb up the ladder of annihilation either in this life or in some other to come. 6. Transcendental life or (a) Sayogakevali and Ayogakevali Goņasthäoas :
The slumbering and the unawakened soul after passing through the stages of spiritual conversion, moral and intellectual preparation, Dow arrives at the sublime destination by dint of ascending the rungs of meditational ladder. In the thirteenth stage the soul possesses dispassionate activities (Yoga) and omniscience (Kevalajñāna), hence it is known as Sayogakevali Ganasthāna70. It is a state of Jivanmukta, a supermental state of existence and an example of divine life upon earth. The fourteenth stage is called Ayogakevali Gunasthāna, as there the soul annuls all activities (Yogas), but preserves omniscience and other characteristics.?: In this stage the soul stays for the time required for pronouncing five syllables a, i, u, ļ, !57. After this, disembodied liberation (Videha Mukti) results. To be more clear, the self in the Sayogakevali and Ayogakevali Gunasthänas bears the title of Arhai' and after this, the title of 'Siddha'. This state of Siddha is beyond all Gunasthānas?
It may be noted here that the self in these two Gunasthänas is called Paramätman.78 the doer of Vrttisaṁkşaya, and the possessor of Parādrsti 78. This perfected mystic is established in truth in all directions. He experiences bliss, which is supersensuous, unique, infinite and interminable78. Whatever issues from him is potent enough to abrogate the miseries of tormented humanity. His presence in supremely enlightening. He is the spiritual leader of society. Just as a mother educates her child for its benefit and a kind physician cures diseased orphans, so also the perfected mystic instructs humanity for its upliftment and dispenses spiritual pills to suffering humanity. He is always awake$1. He has transcended the dualities of friends and foes, pleasure
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