Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 39

the state of non-attachment (vitarāgata). In this stage mohaniya Karmas are completely destroyed. This is known as chadmastha vitarāga stage. After remaining an antarmuhurta in this stage simulteneously, destroying two types of abscuring Karmas (jñānävaraṇa and Darsanăvarapa) and power hindering Karmas (antarāya) and attains infinite, glorious, incomparable, excellent, un-obstructed (or undisturbed) state of perfect knowledge (Kevalajñana) and becomes omniscient without fail (Pr. 267–8). This st:ge is known as the stage of Sayogikevali characterised by the total destruction of the four kinds of Ghātiya Karmas (jñānāvaraniya, darasanāvaraniya, mohaniya and antaraya). He becomes knower of all things, past, present and future(Pr.269.) This is known as Sayogikevali state, since, it is accompanied by psychophysical activities (yoga) and Kevalajñāna (Omniscience). Due to the existence of aghati-karnas, viz., feeling, age--determining, name-determining, and family determining, the soul has association with body. But the Kevali is not affected by any type of actions and passions. He performs the dispassionate vocal, and physical activities which cannot affect him. The Kevali wonders for some time on earth, preaching right way for the benefit of common mass and then prepares for the final bodiless liberation (Fr. 271). In case, if feelingdetermining, name-determining and family-determining Karmas exceed age-determing Karma, they are brought in line with the age-determining Karma by means of Samudghata-the process known as Kevali-samudg. hita(Pr. 272). Samudghäta is performed by a Kevali to equalise the duration of all the four aghātīya Karmas. Eight Samayas (=minutest part of time), are required to perform Samudghata. The process of Samudghata is like this : The Kevali, when he resorts to Samydghāta in the first Samaya he emanates the pradeśas of his soul, and turns them into a mace (daņda) which touches both the upper and lower ends of the universe (loka). In the second samaya, he converts this muce into a door (kapita) which is long eastwards and westwards. In the third samaya he constructs a churning stick (manthāna) by extending the pradegas of the soul employed in the creation of this door into north and south directions. In the fourth samaya, he fills in the gaps therein and thereby prevades the entire universe (Lokavyāpi). In this manner, in these four samayas the Kevali equalizes the four aghāti Karmas. Then, in the fifth, sixth, seventh and eighth he restores the pradeśas of the soul used for filling gaps, for creating churning stick, the door and the mace. Then his pradeśas of the soul pervade his normal body(Pr. 273-4).
After retiring from Samudghāta, the Kevali proceeds to annihilate activities of mind, speech and body (Yoganirodha, Pr. 277). First, he annihilates gross and subtle activities of mind. Then stops, subtle as well as gross vocal activities. Then he engages himself in the third type