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634
I am the Soul
of kevaljnana, kevaldarshana and anantavirya, lying within the atma, appear.
The four ghati karmas which come in the way of attaining this state are totally destroyed. Prior to this there occasionally used to be upashama or kshayopashama, then again a rise in them. Sometimes, ajnana and the like used to be pointed out, but that changes now.
Attachment and aversion, which happen to be the seeds of infinite wandering in the sansar, are totally destroyed. Now there are no more rebirths. The natural jnata - drashta quality of the jiva has blossomed to the fullest extent and the Lord Atma is extremely gratified. Now, there is only the enjoyment of the infinite bliss.
In this state four ghati karmas were destroyed. Aghati karmas still remain. But they have no influence. They are like a burnt out rope - the twists of the yarn are still visible, but there is no strength in it. Likewise, the aghati karmas are still with the jiva, but they do not come in the way of its ecstasy of self-realisation.
Now let us try to understand the kevaljnana that is manifest. What is it? Normally people equate kevaljnana with complete knowledge; that is the knowledge in which reflect all the thoughts of the three lokas in the three kalas – past, present and future.
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Well, that's good enough, this could also be the meaning. But we should not be restraining an energy like kevaljnana in just these limits. This meaning is meant for the common man, who cannot fathom the deep thoughts. The original disposition of jnana is to know the substances that are jneya - worthy of knowing. As a result, a kevaljnani supreme soul knows the entire world, but it does not aspire to know. Kevaljnana is like a mirror. The mirror does not desire, yet the substances that come in front of it do get reflected in it. The images do not affect the mirror. It is the natural disposition of the mirror to reflect the image of a
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