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I am the Soul
133 experience of the Self. This knowledge can never end for it has arisen only after the total destruction of the jnanavarniya karma - the karma that covers the knowledge. Not a single shroud remains on this knowledge anymore. As a result the entire Loka (लोक) and Aloka (अलोक) have become as clear to the Arihant as a hand-mirror. Such a knowledge cannot be available to anybody but a kevaljnani. For the mati, shruti, avadhi and manahaparyaya knowledge are of kshayopshamik ( areturf Hch )nature while kevaljnanu is of a kshayik ( 2012 ) nature. This is the speciality of the Arihant when compared with the other jnanis. Hence this is called jnanatishayu.
2) Apayapagamatishaya (34824 THA99) - That which if free from all imperfections - apaya = imperfections and apagama = have all been destroyed. The Arihant is free of all imperfections. Arihant has managed to nip the reasons themselves which in a common man lead to the manifestation of faults, imperfections. The two biggest imperfections in a jiva are attachment and aversion. These are the two that lead to all other faults. Whether eight karmas or eighteen sins, all those are to be found where there are attachment and aversion. And attachment and aversion are only there where there is desire. All the sins and faults that become visible in a jiva on account of the mohaniya karma. But Arihant has achieved serenity by totally vanquishing the mohaniya karma. Unless serenity is attained, it is impossible to become free from all imperfections. So long as there remains even an iota of mohaniya karma, there is no perfection, no complete purity. Faults are directly proportional to the mass of attachment and aversion which in turn reflects the mass of mohaniya karma. As the sadhaka progresses on the steps of gunasthanas, his faults begin to reduce and purity improves. But complete purity can come only when he reaches the Arihant stage. Hence, the state of perfection free from all faults has been called аpаyаpаgата.
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