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Tattvärthasūtra
omniscience (kevalajñāna). The destruction of these karmas is the cause of perfect knowledge.
destructional-right-believer
How is delusion (moha) destroyed first? The potential soul becomes a right-believer (samyagdṛṣṭi) and, with growing purity of thoughtactivity, destroys the seven categories of deluding (mohaniya) karmas in any one of the four spiritual stages of asamyatasamyagdṛṣṭi, samyatasamyata, pramattasamyata and apramattasamyata, becomes a kṣayika samyagdṛṣṭi. From the apramattasamyata stage, it tends to rise further in step (kṣapaka śreņi) to the apurvakarana stage. And therein, owing to the purity of new thought-activity, the duration and fruition of inauspicious karmas are crushed and the fruition of auspicious karmas is increased. And through the attainment of advanced thought-activity, the self ascends the ninth stage of kṣapaka anivṛttibādarasāmparāya. Here it destroys eight passions (kaṣāya) and then the neuter-sex and the female-sex. Further, he destroys the six quasi-passions (nokaṣaya) by attaching these to the male-sex, the male-sex by attaching it to gleaming (samjvalana) anger (krodha), gleaming anger by attaching it to gleaming pride (māna), gleaming pride by attaching it to gleaming deceitfulness (māyā), gleaming deceitfulness by attaching it to gleaming greed (lobha), and gradually annihilating these by the method of gigantic karmic emaciation (badarakṛṣṭi). And the soul mitigates the gleaming greed, experiences the tenth stage of sūkṣmasāmparāya (kṣapaka) - checking of even minute passions. It thus destroys the entire delusion (moha). Having cast off the burden of the deluding karmas, the soul ascends to the twelfth stage of kṣinakaṣāya - destroyed delusion. In the last but one instant of the twelfth stage, sleep (nidrā) and drowsiness (pracală) are destroyed, and in the last instant, the five classes of knowledge-covering (jñānāvaraṇa), the four classes of perception-covering (darśanāvarana) and the five classes of obstructive (antaraya) karmas are destroyed. Immediately the self attains the state of perfect knowledge - kevalajñāna and perception of unimaginable splendour and magnificence.
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