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Tattvārthasūtra
He performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghātal. Here he practises comprehensive pervasion in the form of a stick (daņda), a door (kapāța), an oblong (pratara), and filling up the universe (lokapūraņa), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity - sūksmakriyāpratipāti. And after that he commences the meditation of complete destruction of activity - vyuparatakriyānivarti, also called samucchinnakriyānivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (āsrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity – ayogakevalī, endowed with the capacity of annihilating all karmas, there arise perfect conduct - yathākhyāta cāritra, knowledge (jñāna), and faith (darśana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss. Thus these two kinds of pure meditation block the influx (āsrava) of new karmas and cause complete stoppage (samvara) and also dissociation (nirjarā) of old karmas.
Is dissociation (nirjarā) of karmas alike in all right believers (samyagdrsti) or is there any speciality?
1- See explanation to sūtra 3-35, p. 140.
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