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except subtle greed"17 are annihilated."18 It lasts one samaya till antarmuhurta. This is also the stage of shukla-dhyana.
XI. Upashantamohu — All passions are suppressed. It lasts in the minimum one samaya and in maximum till antarmuhurta. It is a critical stage for the aspirants. After ending this stage, the self falls from the upashama shreni (due to passion and 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 Kshapaka mode of ascent.
XII. Kshina-moha (destruction of passions) — All passions including subtle greed are annihilated. The intoxicating energies (mohaniya karma) are fully removed. He remains for an antaramuhurta on this stage and by next stage namely Sayogikevali, one is omnipotent. In the last samaya of tenth gunasthana, sukshma samparaya, when an aspirant is able to annihilate the greed, such aspirant, who is in kshapaka shreni, attains twelfth Gunasthana, kshinamoha or kshina kashaya, vitaraga chhadmastha. The aspirant concentrates on the second shukla dhyana
XIII. Sayogi Kevali (omniscient in embodied condition) - The four Ghati karmas, namely Inanavaraniya, Darshanavaraniya, Mohaniya and Antaraya 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 Kevali, wherein only the yogic activities are remaining. That is, in this stage the omniscient is possessed of four aghati karmas, namely Vedaniya, Ayushya, Nama and Gotra karmas. The omniscient in this stage is endowed with infinite knowledge (ananta jnana); infinite vision or intuition (ananta darshana), infinite bliss (ananta sukha), and infinite power (ananta virya). Zimmer compares the attitude of the kevalis in
THE CONCEPT OF DIVINITY IN JAINISM
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