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Direct Knowledge
karmic matter flowing in has neither durance nor intensity to give any fruit. In the fourteenth guṇasthāna the activity is stopped entirely. Hence, there is no possibility of any inflow. In this stage all the passages of karmic inflow are completely blocked.
The other requisite of the freedom from karmic bondage is the destruction of karmans which have already flowed in. This function also continues along with samvara. This destruction is achieved in two ways: either by experience of the result, or by nirjara (removal through various types of penances). A certain amount of karmic matter is removed by experiencing its fruit, while the other is destroyed by observing certain penances. These penances are divided into twelve types, out of which the first six are external, related with the physical restraints, the remaining six are internal related with spiritual development. We have already stated the gradual removal of mohanIya in the gunasthanas. The effects of other karmans also are gradually minimized along with it. But, as has been stated above, up to the twelfth gunasthana mohanlya is the main factor. The thirteenth is attained by the destruction of three more. At the end of fourteenth the remaining four also are destroyed.
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Three places of Kevalajñāna
We have been discussing so far the way to emancipation as held by the Jainas, without which the conception of the omniscient connot be understood fully. We have seen that the aspirant gets right attitude in the fourth gunasthāna. The attainment of samyagdarśana changes his knowledge also into samyak, before which it was mithya. In this stage he is expected to direct his knowledge and other powers towards the emancipation of soul; which were formerly misdirected towards worldly pleasures. As far as the amount of knowledge is concerned there is no increase in it. In the sixth gun isthāna the aspirant may attain certain supernatural powers including two types of knowledge i.e. avadhi and manaḥparyāya. But
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