In Jainism, bliss (ānand) steadily increases as the soul rises through the guṇasthānas, but the quality of bliss in 13th vs 14th guṇasthāna is very different.

Let’s keep it simple and traditional:

13th Guṇasthāna – Sayogī Kevalin

• State of the soul:

- Keval‑jñāna (infinite, perfect knowledge) is attained. - All ghātiyā karmas (knowledge‑obscuring, perception‑obscuring, deluding, obstructive) are destroyed. - Some activity (yoga) of body, speech and mind still continues very subtly – hence “sa‑yogī”.

• Nature of bliss here:

- Infinite knowledge + remaining minimal bodily connection. - The Kevalin experiences anant sukh (infinite spiritual bliss), untouched by pain, but: - There is still embodiment (śarīra sambandh). - There is a tiniest trace of “doer‑like” connection via the last non‑destructive karmas (the aghātiyā karmas: nāma, gotra, āyu, vedanīya up to a point). - Bliss is already beyond any worldly comparison, but the soul is still in the saṃsār realm, not yet a Siddha.

• Traditional way to say it:

- “Paramātmā bhāva prāpt hai, lekin deha‑yog abhi hai.” - The Kevalin is a Paramātmā with body.

14th Guṇasthāna – Ayogī Kevalin

• State of the soul:

- Keval‑jñāna continues, but: - All three activities (mind, speech, body) stop completely – a‑yogī (no activity). - The very last aghātiyā karmas fall off. - This state lasts for a very, very brief moment, immediately followed by mokṣa (Siddhahood).

• Nature of bliss here:

- Absolutely pure, undisturbed, motionless Self‑absorption. - No bodily operation, no breath, no speech, no movement – total cessation of yoga. - The bliss is: - Not “increasing” or “decreasing” – it is perfect, complete, beginningless‑endless as experienced by the now‑totally‑free soul. - Completely independent of any dravya (matter), space, time or other beings.

• Immediately after 14th:

- The jīva becomes a Siddha at the top of Lokākāśa (Siddha‑śilā). - From this point, infinite bliss is eternal, with no guṇasthāna change afterwards.

Direct comparison of bliss – 13th vs 14th

1. Common factor

- In both 13th and 14th, the bliss is anant (infinite) in Jain terms, because the soul’s true nature of infinite knowledge, faith, and joy is uncovered.

1. Main difference

- 13th: Infinite bliss with ultra‑subtle body‑connection and activity (sayog). - 14th: Infinite bliss in absolute stillness, no activity, and just on the point of becoming a Siddha (totally disembodied).

1. Simple way to remember

- 13th = Paramātmā on earth (or in saṃsār) – Kevalin with body. - 14th = Paramātmā at the threshold of Siddha state – last instant of embodied existence, yoga totally stopped.

Digambar vs Śvetāmbara

• Both traditions fully agree on:

- 13th = Sayogī Kevalin – omniscience with activity. - 14th = Ayogī Kevalin – omniscience without activity, immediately leading to mokṣa.

• Differences are only in technical details and descriptions, not in the essential idea of bliss:

- Digambar texts sometimes emphasize the momentariness of 14th guṇasthāna even more. - Śvetāmbara texts similarly hold it as the final instant before Siddhahood.

For a clear overview of all 14 guṇasthānas and their meanings, you can read more here