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Ratnakarandaka-śrāvakācāra
311991fichifghalalt a 1180-311 (Emancipation is attained) on the destruction of psychic factors also like quietism and potentiality.
अन्यत्रकेवलसम्यक्त्वज्ञानदर्शनसिद्धत्वेभ्यः ॥१०-४॥ Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection. तदनन्तरमूर्ध्वं गच्छत्यालोकान्तात् ॥१०-५॥
tossed to and fro in the ocean of transmigration. The secret of spiritual progress lies in the ascendancy acquired with great difficulty and effort by the self over the deluding karmas. Only then does the self become the master of evil and begin to succeed in overcoming evil. It is no doubt a tough fight between the self and evil, and there may be ups and downs in this long and arduous struggle. But the undaunted and unconquerable soul carries on the battle incessantly, gradually establishes ascendancy over the forces of evil, ultimately roots out evil with the help of pure concentration and becomes the Victor. This epic story of the struggles of the soul with the forces of evil may be read with absorbing interest in the several masterpieces of Jaina literature in Sanskrit, Tamil, Kannada and other Indian languages. These fourthe deluding, knowledge-obscuring, perception-obscuring and obstructive karmas - are called destructive (ghāti) karmas, as these four main types of karmas interfere with the four infinitudes described in the fourth sutra, which are the essential characteristics of the soul. The other four main types are called non-destructive (aghāti) karmas, as these do not harm these four infinitudes. The self attaining omniscience becomes an Arhat, and the self attaining complete release a Siddha. There may be a longer or a shorter interval between the attainment of these two stages. That depends upon the lifetime still remaining on the manifestation of omniscience. And this may vary from soul to soul. Till the time of complete release, the Arhat is associated with the body. When the other four types of karmas are entirely destroyed, the released pure soul (Siddha) goes up to the summit of the universe and dwells there in eternal bliss.
Jain, S.A. (1960), “Reality”, p. 282.
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