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CHAPTER-III
99
achieving this only. By making such effort, the misery gets destroyed in the same measure in which the desire gets rooted out.
And when due to total extermination of Moha (delusion) all desires are destroyed then all sorts of miseries get destroyed, then all sorts of miseries get destroyed and real bliss is evolved. And when Jnanavarana, Darshanavarana and Antaraya Karmas are destroyed then the desire causing Kshayopashamik Jnandarshan & Virya also comes to an end; and the infinite knowledge, perception and energy are attained. And after lapse of sometime, the Aghati Karmas also get destroyed; then the external causes of desire also get destroyed. Because, after eradication of Moha (delusion) these (Aghati-karmas) are not capable of producing any desire at any time. These become causes only in existence of Moha. Therefore, these (Aghati-karmas) are said to be the causes; on their destruction the Jiva attains Siddhahood (liberated state of the soul). There being the total absence of sorrow and causes of sorrow, the emancipated souls always remain situated in the state of peerless, irrevocable supreme bliss (beatitude) for infinite time. The same is being explained :
Absence of Miseries in Liberated State In the state of Kshayopashama and Udaya (rise of Jnanavarana and Darshanavarana Karmas) being over-powered by Moha (deluding karma) and due to the desire of seeing and knowing each and every item, this Jiva used to remain extremely perturbed, now (in Siddha state) due to absence for Moha, the desire also ends; consequently, misery also ends. And due to Kshaya (destruction) of Jnanavarana and Darshanavarana Karmas all objects of all senses are being known together; hence, the cause of misery is also removed. For example, one wanted to see every object one after the other through eyes, now he sees all colours of the whole universe and of all times (past, present and future) simultaneously, none remains unseen for which the desire of seeing may arise. Similarly, he (mundane being) wanted to know every object one by one through the touch and other senses, now, he, (Siddha) knows all sorts of touch, taste, odour and words of the whole universe and of all times (present, past and future) simultaneously; nothing remains unattained for which the desire of attaining may arise.
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