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Ayogikevali and thus, the aspirant attains divinity i.e. atma becomes Paramatma. Sukshma-kriya-pratipati and Samucchinnakriyanivritti (vyuparata-kriya-nivarti) the two shukla dhyana (pure concentration), arise in the kevalis (omniscients) and lead to attainment of Moksha, the supreme divinity.276
VII. Moksha (Supreme divinity)': ̧
When all the karmic particles are removed and the soul is free from karma, it moves upward to the end of the Lokakasha and remains in its pure form in the Siddhaloka, at the end of the lokakasha. It (soul) does not move further because there is the absence of the Dharmastikaya in Alokakasha. This state of perfection at the end of lokakasha is called Moksha. The destruction of the inimical forces (karmas) lead to acquisitions of all its divine natural powers.277 That modification of soul which is the cause of the total destruction of karmas is known as BhavaMoksha and the actual separation of the karmic matter from the soul is called Dravya-Moksha.
After attaining this stage, the soul is never bound again.2 Umasvati (Umaswamy) observes that a self attains Kevala Jnana (omniscience) when first its Mohaniya and then its Jnana and Darshana Avaraniyas and the Antaraya karmas (the Ghati karmas) are destroyed. After attaining Kevala Jnana, the cause producing bondage being absent and nirjara being present, a person becomes free from the remaining karmas, viz., Vedaniya, Ayu, Nama, and Gotra karmas, and thus being devoid of all kinds of karma it attains liberation, the divnity.279
The efforts for the attainment of Moksha are possible only for human beings in the karmabhumi. Even the gods in heaven have to be reborn as human beings, if they have to strive for the attainment of Moksha. The Jain conception of Moksha does not obliterate the individuality of each soul. It is neither merged nor is identical with anything higher than itself. Its individuality is
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THE CONCEPT OF DIVINITY IN JAINISM
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