Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 196

Code of conduct for monks...
187 (kevala jñāna) and becomes omniscient without fail,03 This stage is known as stage of sayogikevali characterised by the total destruction of the four kinds of ghātiya karmas (jñanüvaraniya, darśanavaraniya, mohaniya and antarāya). He becomes tbe the knower of all things past, present and future.6. This is known as sayogikevali state since it is accompanied by psycho-physical activities (yoga) and kevalajñāna (omniscience). ['ue to the existence of aghātikarmas viz., feeling-determining, age.determining, name-determining and family-determiningthe 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, Kevali wapders for some time on the earth, preaching right way for the benefit of common masses and then prepares for the final bodiless liberation. In case, if feeling determining, name-determining and family determining karmas exceed age de termining karmas, they are brought in line with the agedetermining karmas by means of samudghata, 66 the procoss known as kevali samudghata. Samudghata is performed by a kevali to equalise the duration of all the four aghatiya karmas.67 Eight samayas (-minutest part of time) are required to perform samudghála. The process of samudghata is this : the kevali, when he resorts to samudghata, in the first samaya emanates the pradeśas of his soul, and
rns them into a mace (danda) which touches both the upper and lower ends of the universe (loka). In the second sama ya, he converts this mace into a door (kapāta) which is long eastwards and westwards. In the third samaya, he constructs a churning stick (manthāna) by extending the pradeśas 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 pervades the entire universe (lakavyāpi). In this manner, in these four sama yas, tbe kevaii equalizes the four aghāti karmas. Then in the fiftb, sixth, seventh and eighth he restores the pradeśas of the soul used for filling gap, for creating churning stick, the door and the mace. Then his pradeśas of the soul pervade his normal body. 08
After retiring from samudghata, the kevali proceeds to annjbilate activities of mind, speech and body (yaganirodha).69 First he annihilates gross and subtle activities of mind. Then he stops subtle as well as gross and subtle activities. Then he engages himself with the third type of sukladh yana - sūkşmakri ya pratipati where only the subile physical activities remain and all types of mental, vocal and gross physical activities cease. Then he stops subtle physical activities also. After that, the kevalt enters the vigatakriyanivștti state of dhyāna in which all activities are stopped. To 63. Ibid. 267-268 66. Ibid. 272
69. Ibid. 277 64. Ibid. 269 67. Ibid. 272
70. Ibid. 280 65. Ibid. 271
68. Ibid. 273-274