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JAINA PHILOSOPHY : AN INTRODUCTION
Kșiņa Kaşāya Vītarāga Chadmastha :
In the last samaya of the tenth stage when the last particle of greed has been annihilated, the being who is on the kșapaka śreņi becomes a kșīņa-kaṣāya (one with annihilated passions). He remains antarinuhurta on this stage and then becomes omniscient without fail. Sayogi Kevalin :
When the karmas obscuring the knowledge, intuition, bliss and power of the soul have completely been annihilated, the person becomes a sayogi kevalin. He possesses omniscience and omnipotence. He still possesses certain activities conditional upon matter. Certain karmas are still rising, but as soon as his 'āyus' (age) is exhausted, he annihilates them also in order to be emancipated. This state of virtue lasts in the minimum antarmuhurta and in the maximum somewhat less than a pūrvakoti. Ayogi Kevalin :
This highest state of virtue is a transitory state which lasts antarmuhūrta and leads to the complete emancipation from karma. With the complete annihilation of every action, the omniscient enters the saileśī state - a state of pure meditation which only lasts as long as is necessary to pronounce the five short syllables (a,i,u, ?,I). When the remaining karmas are completely annihilated, the liberated soul goes to the end of the universe which is called siddha-silā. It dwells there without visible shape. It possesses an immaterial dimension of two-thirds of that which it had during its last existence (gati). There it enjoys infinite, incomparable, indestructible, supernatural happiness of salvation. A soul in its perfect nature is God. Every being has got the innate nature of Godliness. Through its right belief, right knowledge and right conduct, it can attain that state. It is the individual effort - the personal endeavour that constitutes the path to the state of God. There the soul prefectly shines with infinite knowledge,
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