gunasthana, in the Indian religion Jainism, any of the 14 stages of spiritual development through which a soul passes on its way to moksha (spiritual liberation). The progression is seen as one of decreasing sinfulness and increasing purity, which frees the individual from the bonds of karma (merit and demerit) and the cycle of rebirths.
The initial stages of development are: (1) mithyatva, the state of following “falseness”; (2) sasvadana, “having a taste for the truth”; (3) mishra, “mixed” right and wrong attitudes of mind; (4) avirata-samyaktva, “correctness [of insight] while not yet having ceased [from worldly involvement]”; (5) desha-virati, “partial cessation” from worldly involvement; (6) pramatta-virati, “cessation with some relapses”; (7) apramatta-virati, “cessation without relapse.”
In the next seven stages the aspirant enters the holy life: (8) apurva-karana, “the pursuit of that which has not been experienced”; (9) anivritti-karana, “the pursuit of nonreturn [to the cycle of rebirths]”; (10) sukshma-samparaya, “transition to a state of subtlety”; (11) kshina-mohata, “the state in which delusion has been dispelled”; (12) antarayopashanti, “annihilation of all obstruction [to liberation].” If a man according to the Digambara sect, or a man or woman according to the Shvetambara sect, dies while in the 12th stage, his soul passes quickly through the next two stages and he achieves moksha, or final release, without having to be reborn. The 13th stage, sayogakaivalya, can be described as “emancipation or spiritual release while still embodied.” The aspirant who reaches this stage preaches, forms a community of monks, and becomes a Tirthankara (Ford-maker, i.e., saviour). The final stage, ayogakaivalya, is one of “emancipation while [the soul is] no longer embodied.” Now a siddha (perfectly liberated being), the soul leaves its body to reside at the top of the universe, forever freed from the chain of rebirths.