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VIII.)
THE DOCTRINE OF KARMAN
91
When the time that the kevalin had to pass in this state has elapsed, he prepares himself for salvation. For this purpose he has to annihilate the still remaining karmans. If the sthiti of vedaniya, naman and gotra is longer than that of his āyus, he must at first equalize these karmans. This is effected by the process called samudghāta. When this process is finished, he sinks into deep meditation and stops the yogas. He brings first the grosser activity of manas, speech and body to a standstill, then the finer one. He has thereby no more yoga nor leśyā, and enters into the last gunasthāna, that of an ayogi-kevalin.
In the last samaya of the 13th gunasthāna he terminates the binding of karman; for, how could he convey fresh matter to the soul if the last remaining causes of bandha, the yogas are annihilated !
Simultaneously, udaya, and udīraņā of the following 30 prakstis disappear :
1 vedaniya (sāta or asāta), physical body and limbs, fiery and karman body, 6 figures, Ist firmness of the joints, pleasant and unpleasant gait, firm and flexible, pleasant and unpleasant, melodious and ill-sounding, individual body," not light not heavy", colour, smell, taste, touch, self-annihilation, annihilation of others, breathing and formation.
14. ayogi-kevali-gunasthāna.
This last and highest gunasthāna is a transitory state, which lasts only the fraction of a muhürta and leads to the complete liberation from karman.
cognition : kevala-jñāna, kevala-darśana. activity: none. leśyā : none. belief : kṣāyika samyaktua. conduct : yathākhyāta. cause of bondage : none, therefore no bandha. udaya : 12 prakytis, i.e. the 42 of the preceding gunasthāna
without the 30 separated there in the last samaya. udiranā : none, because the premature realisation is condi
tional upon a certain activity. sattā : 85 prakṣtis.
1 Full details concerning it are to be found in Kg. I 130a, Ps. 159, Lp. III 213 et seq., Aup. 131-155.
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