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Pravacanasăra
atīndriya. It then is characterized by infinite knowledge kevalajñāna (on destruction of the jñānāvaraṇīya karma), infinite perception kevaladarśana (on destruction of the darśanavaraṇīya karma), infinite faith or belief in the essential principles of Reality - kṣāyika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghāti) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda).
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सोक्खं वा पुण दुक्खं केवलणाणिस्स णत्थि देहगदं । जम्हा अदिदियत्तं जादं तम्हा दु तं णेयं ।।1-201
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सौख्यं वा पुनर्दुःखं केवलज्ञानिनो नास्ति देहगतम् । यस्मादतीन्द्रियत्वं जातं तस्मात्तु तज्ज्ञेयम् ॥1-201
सामान्यार्थ – [ केवलज्ञानिनः ] केवलज्ञानी के [ देहगतम् ] शरीर से उत्पन्न हुआ [ सौख्यं ] भोजनादिक सुख [ वा पुनः दुःखं ] अथवा भूख वगैरह का दुःख [ नास्ति ] नहीं है [ यस्मात् ] इसी कारण से इन केवली भगवान् [ अतीन्द्रियत्वं जातं ] अतीन्द्रिय – इन्द्रियरहित - भाव प्रगट हुआ [ तस्मात् तु ] इसीलिये [ तत् ज्ञेयम् ] प्रभु का ज्ञान और सुख अतीन्द्रिय ही जानना चाहिये।
As the character of the Omniscient is beyond the five senses - atīndriya he does not experience happiness or misery dependent on the body; such is his knowledge-bliss (jñānānanda).
