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Niyamasăra
नियमसार
क्षायोपशमिक मत्यादि ज्ञान तथा चक्षुरादि दर्शन सहित था। घातिया कर्मों के नाश होते ही अतीन्द्रिय हुआ। फिर कैसा है? मर्यादा रहित है उत्कृष्ट बल जिसके अर्थात् अंतराय के दूर होने से अनन्तबल सहित है। फिर कैसा है ? अनन्त है ज्ञानदर्शन-रूप प्रकाश जिसके अर्थात् ज्ञानावरण दर्शनावरण कर्म के जाने से अनन्तज्ञान, अनन्तदर्शनमयी है। और समस्त मोहनीय कर्म के नाश से स्थिर अपने स्वभाव को प्राप्त हो गया है।
On destruction of the four inimical (ghātī) karmas, the selfdependent soul - 'svayambhu' - attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antaraya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghāti) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva).
On destruction of the four inimical (ghātī) karmas, the soul no longer depends on the five senses; it becomes atīndriya. It then is characterized by infinite knowledge - kevalajñāna (on destruction of the jñānāvaraṇīya karma), infinite perception - kevaladarśana (on destruction of the darśanavaraniya karma), infinite faith or belief in the essential principles of Reality-kṣāyika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda).
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