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Third Chapter
The one who creates the right perception through the nature of the cloth, the one who obstructs the superior perception through the nature of the doorkeeper. (95)
The one who holds the sweetness of the honey-smeared sword-like sharpness, the one who causes extreme delusion like honey. (16)
The one who causes movement and restraint like a strong fetter, the one who creates various forms like a painter. (17)
The one who engages the high and low like a potter, the one who provides the desired wealth like a treasurer. (18)
In this way, the eight-fold karma gives the fruit. The living beings are bound in the state of wrong belief. (19)
There is Bhavyata (capability for liberation) in the thirteen places in a fixed order. In the first place, there is Bhavyata and Abhavyata (incapability for liberation) for the living beings. (20)
12. The soul in the tenth Gunasthana, having destroyed the delusion-destroying series, comes to the twelfth Gunasthana of Kshinamoha, where its delusion is completely destroyed, and it becomes as pure as the clear water kept in a crystal vessel.
13. At the end of the twelfth Gunasthana, due to the effect of the second step of Shukladhyana, the soul simultaneously destroys the Jnanavaraniya and other karmas, and enters the thirteenth Gunasthana. Here, it attains Kevala-jnana (omniscience), so it is called Kevali, and since the yogas (activities) continue, it is called Sayogakevali. This combined name of Sayogakevali is prevalent.
14. Those whose yogas (activities) have ceased are called Ayogakevali. This soul remains in this Gunasthana for the duration of the utterance of the five short vowels 'a, i, u, r, l'. Then, due to the effect of the fourth step of Shukladhyana, it destroys the fifty-five subsisting prakritis and reaches the Siddha-kshetra (abode of the liberated souls) in a single moment.
Acharya Jinasena has also considered the gradation of happiness in the above fourteen Gunasthanas. Happiness is a quality of the soul and it always remains present in it, but due to the rise of delusion, its modified state continues to occur. Therefore, as the contact of delusion with the soul becomes more distant, the happiness quality starts manifesting in its natural form. The complete rise of delusion is in the state of wrong belief, so its complete absence of happiness is stated. The happiness experienced by the wrong-believer is not the natural form of happiness, but a modified form. In the twelfth Gunasthana, the contact of delusion is completely severed, so the happiness manifests in its natural form, but there the absence of infinite knowledge prevents it from being called infinite happiness. After attaining Kevala-jnana, that same happiness is called infinite happiness.
The karmas are of eight types: 1. JnanavaraNiya, 2. DarshanavaraRiya, 3. Vedaniya, 4. Mohaniya, 5. Ayu, 6. Nama, 7. Gotra, and 8. Antaraya. Among these, the Jnanavaranlya karma is like a cloth covering, obstructing right knowledge. The DarshanavaraRiya karma is like a doorkeeper, obstructing superior perception. The Vedaniya karma is like a sword smeared with honey, holding sweetness. The Mohaniya karma is like intoxicating liquor, causing delusion in the intellect. The Ayu karma is like a strong fetter, restraining movement to a fixed destination. The Nama karma is like a painter, creating various forms. The Gotra karma is like a potter, engaging the high and low. The Antaraya karma is like a treasurer, obstructing the attainment of desired objects. In this way, these living beings are constantly bound in the state of wrong belief by these eight types of karma that give their fruits.