When the time that the
kevalin had to pass in this state has elapsed, the prepares himself for
salvation. For this purpose he has to annihilate the still remaining
karmans. If the sthiti of vedaniya, naman and gotra is longer than that of
his ayus, he must at first equalize these karmans. This is effected by the
process called samudghata. When this process is finished, he sinks into
deep meditation and stops the yogas. He brings first the grosser activity
of manas, speech and body to a standstill, then the finer one. He has
thereby no more yoga nor lesya, and enters into the last gunasthana, that
of an ayogi-kevalin.
In the last samaya of the
13th gunasthana he terminates the binding of karman ; for how could he
convey fresh matter to the soul if the last remaining causes of bandha,
the yogas are annihilated !
and udirana of the following 30 prakrtis disappear:
1. vedaniya (sata or
asata), physical body and limbs, fiery and karman body, 6 figures, 1st
firmness of the joints, pleasant and unpleasant gait, firm and flexible,
pleasant and unpleasant, melodious and ill-sounding, individual body, "not
light not heavy", color, smell, taste, touch, self-annihilation,
annihilation of others, breathing and formation.
Ayogi - Kevali -
This last and highest
gunasthana is a transitory state, which lasts only the fraction of a
muhurta and leads to the complete liberation from karman.
activity : none.
lesya : none.
belief : ksayika
conduct : yathakhyata.
cause of bondage: none,
therefor no bandha.
udaya : 12 prakrtis, i.e.
the 42 of the preceding gunasthana without the 30 separated there in the
udirana : none, because
the premature realization is conditional upon a certain activity.
satta : 85 prakrtis.
Satta of ks
||79, 75, 80c, 76
With the complete
disappearance of every yoga, the kevalin has entered the sailesi-state
which only lasts as long, as is necessary to pronounce 5 short syllables.
Absorbed in pure meditation, he annihilates, through gunasreni the last
remaining karman. He extirpates in the penultimate samaya the satta-k. of
one of the two vedaniya, of celestial state of existence and anupurvi,
human anupurvi, pleasant and unpleasant gait, 2 smells, 8 touches, 5
colors, 5 states, 5 bodies, 3 limbs, 5 bindings, 5 samghatanas, 6 figures,
6 firmness of the joints, formation; firm and movable, pleasant and
unpleasant, melodious and ill-sounding, unsympathetic, shame, "not light
not heavy", self-annihilation, annihilation of others, breathing,
unsuggestive, undeveloped, individual body, high family surroundings.
In the last samaya, udaya
and satta of the two other vedaniya, of human state and ayus, 5-sensed
class of beings, movable, gross, developed, sympathetic, suggestive, fame,
tirthakara and high family surroundings end.
With the disappearance of
this karman the jiva is free of all karman; there is no more matter in
him, he is released.
Note to the Tables of
bandha, udaya, satta of the Karmans.
These tables do not
intend to give an exhaustive enumeration of all combinations which are
possible in a jiva- or gunasthana ; they are only intended to afford an
approximate survey of the distribution of the karmans, without claiming
absolute exactitude and completeness. It would be a thankful task for an
Indian Jain scholar to draw up in all its details an exact list of the
karmans in the different jiva- and gunasthanas, and to remove or to
explain the many contradictions in the karman-texts, I have not been able