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I am the Soul
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as long as these aghati karmas remain. But it should also be understood that the state of the atma of a kevali is in no way different from that of the Siddha parmatma. Therefore, a kevali may well be with a body, but is free from life. That is why, the aghati karmas are no obstruction.
The quintessence is that a jiva cannot make any effort to destroy the aghati karmas. These karmas are not destructible through effort; they disappear after their time runs out. No effort can destroy them before that. Whereas, the jiva's tremendous effort is very useful in destroying ghati karmas. However long their duration may be, the jiva can shorten it, bring the karmas to ripen, suffer them and then get absolved of them with a tremendous effort.
Thus, while the four ghati karmas have the strength to totally suppress the four anantagunas, the jiva not only has the strength to suppress the ghati karmas, but also to totally destroy them. The jiva has the great strength to raze down the karmas.
Among the ghati karmas, the important one is the mohaniya. For the mohaniya karma not only suppresses the anant kshayika samakit, kshayika charitra, kshayika sukha, but simultaneously generates perversions such as mithyatva, dukha, attachment and aversion. Perversion is a very dangerous thing. One decaying thing can spoil all others. Decay is the root cause of all illnesses. Ayurveda says that the human body is a composition of the three energies of vata, pitta and kapha. All three are useful to the body. But even if one of them develops an imbalance, the body develops an illness. That is damaging.
Allopathy says that the body has all the bacteria of all the illnesses. As long as they are in a balance, they are beneficial to the body. But the moment, there is an imbalance and decay sets in, the body is engulfed by illnesses; the bacteria turn detrimental.
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