Contribution of Jainas to Sanskrit and Prakrit Literature

SR No.: 001982
Original Sutra Author: N/A
Author: Vasantkumar Bhatt, Jitendra B Shah, Dinanath Sharma
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad
Publication Year: 2008
Total Pages: 352
Language: English, Hindi
Classification: Book_English & Articles
File Size: 22 MB

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Contribution of Jainas to Sanskrit and Prakrit Literature
maximum till antarmuhūrta. It is a critical stage for the aspirants. After ending this stage, the self falls from the upaśama śreņi (due to passion subtle greed) and sinks into one of the lower stages. A saint may fall down from here, but if strong enough, he can resume his ascent from the Ksapaka mode of ascent.
12. Kșīņa-moha (destruction of passions)
All passions including subtle greed are annihilated. The intoxicating energies (mohaniya karma) are fully removed. He remains antaramuhurta on this stage and by next stage namely Sayogikevali, one is omnipotent. In the last samaya of tenth gunasthāna, sūkşma samparāya, when an aspirant is able to annihilate the greed, such aspirant, who is in ksapaka Śreni, attains 12th Gunasthāna, ksīnamoha or ksīna kasāyam vītarāga chhadmastha. The aspirant concentrates on the second śukla dhyāna. 13. Sayogi Kevalī (omniscient in embodied condition)
The four Ghāti Karmas, namely Jñānāvaraniya, Darśanāvaranīya, Mohanīya and Antarāya Karmas are completely annihilated. Here in this stage, the struggle for perfection is ended whereby an aspirant no more remains as a struggling (with attachment and aversions) aspirant but becomes an omnipotent with body, the Divinity. This state of virtue is Arihant or Tirthankara or Kevalin, wherein only the yogic activities are remaining. That is, in this stage the omniscient is possessed of four aghāti karmas, namely Vedanīya, Ayusya, Nāma and Gotra Karmas. The omniscient in this stage, is endowed with Infinite Knowledge (Ananta jñāna); Infinite Vision or Intuition (Ananta Darśana), Infinite Bliss (Ananta Sukha) and Infinite Power (Ananta Vīrya). Zimmer compares the attitude of the kevalins in this stage to the functions of a lamp ‘Lighting the phenomenal expersonality solely for the maintenance of the body, not for the pursuit of any gratification of sense or any goal13?
This stage can be compared to the stage of 'jīvan mukta’ of other Indian philosophical system . This state of virtue lasts in the minimum antarmuhurta, in the maximum somewhat less than a 'pūrvakoti.' 14. Ayogi Kevalī : (Omniscient without the operation of Mana-VacanaKāya-Yoga)
This last and the highest state of virtue, wherein the natural exhaustion of aghāti karmas lead to Siddhahood, lasts for antarmuhurta. It lasts only for