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The Tarvathasūtra states that perīṣaha exists in both states of kevalītvā. A kevalī who has a moment of time, even for just a fraction, is completely liberated from bondage. Hence, there is no possibility of perīṣaha for such an individual. Therefore, the term "jina" should be understood as referring to a kevalī who is a sage.
Sutra 9.11 has been clearly articulated in the tradition. According to the Svetambara tradition, the karmas of a sāg-kevalī are as impactful as the three other types of adhātik karmas, which means that there is complete consistency with this sutra in Svetambara belief. In the Digambara tradition, this sutra does not carry the same meaning but rather the opposite one. Alternatively, based on the context of time, the meaning considered as a principle could also be accepted in the form of 'upacāra'. The Digambara commentator presents an argument that "the jinas do not experience hunger or any perīṣaha because they lack the mānīya karmas that are secondary to the asāta-vedanīya. Nevertheless, the dṛavya form of vedanīya karma exists within them. In other words, they possess vedanīya karma in substance but not in sentiment. Therefore, asāta-vedanā does not occur. This has been grounded in Sarvārthasiddhi with the notion of 'upacāra', and based on this, the rational interpretation of the sutra has also been accepted. The new mohīya-sāmāvāna states, "Is it right to postulate perīṣaha in the absence of kṣudādi-vedanā? Even if the vedanā is absent, the perīṣaha is conducted depending on the dṛavya-karman-sad-bhāva."
Thus, it can be presented that there is no perīṣaha.