Ratnamuni Smruti Granth

SR No.: 010772
Original Sutra Author: N/A
Author: Vijaymuni Shastri, Harishankar Sharma
Publisher: Gurudev Smruti Granth Samiti
Publication Year: 1964
Total Pages: 687
Language: Hindi
Classification: Book_Devnagari
File Size: 21 MB

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OUTLINES OF KARMA IN JAINISM 4 Ayogi Kevali Ganasthana
This last and the highest state of virtue is a transitory state which lasts antarmuhurta and leads to the complete emancipation from karma With the complete andibulation of every action, the omniscient enters the sailest state-a state of pure meditation which only lasts as long as is necessary to pronounce five short syllables (0.1,4, 1, 1) When the remaining karmas are completely annihilated, the liberatcd soul goes to the end of the universe which is called 'siddha-sıla'. It dwells there without visible shape It possesses an immate.ial dimension of two-third of that which it had during its last existence (gati) There, it enjoys infinite, incomparable, indestructible, supernatural happiness of salvation A soul in its perfect nature is God Every being has got the iodate nature of Godliness Through its right belief, right knowledge, and right conduct, it can attain that state It is the individual effort--the personal endeavour that constitutes the path to the state of God There the soul perfectly shines with infinite kaowledge, infinite intuiton, infinite bliss, and infinite power The liberated soul does not lose its individuality Its individual existence 18 retained in that state as well
Upasama Sreni
At the end of the seventh stage of development, the soul ascends either upasama sren or ksapaka srens ? That srent (series)i which the heaped-up species of mohanıya karma are suppressed so that they cannot manifest themselves, is called upasama srent The species are not totally eradicated They exist in a latent state and can break out again occasionally If the suppression takes place in a regular and systematic way in a certain succession, the upasama stent ends in a complete suppression of all belief and conduct-obscuring karmas This series reaches its end in the upasanta moha gunasthana 11th stage) as then the suppressed passions break out again and the que descends from the series The different stages of the development of the pasama syene consist in the flowing procdure?
First, the being suppresses the life-long passions. Thereupon he suppresses the three sub-species of belief-obscuring karma and throgh that, reaches aupasamıka samyaktva (right belief acquired through suppression) When this has happened, the being proceeds to the suppression of the still remaming mohaniha karmas. For this purpose he performs three processes yathapravrtt karana, apurva karana, and anturtta karan If a calculable part of the aniurtti kaarna has passed, the jiva performs an antara-karana of the twenty-one remaining mohaniya 1 Some writers start from the foorth stage also. See Visesayasyaka-bhasya, 1291 2 Karma-grantha, V, 98 3. Avasyaka-niryukti, 116, Visesasya ka-bhasya, 1288.
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