kevala gyana

In Jainism, omniscience (Kevala Jnana) is indeed attained prior to full moksha (liberation). It marks the destruction of all ghati karmas (knowledge-obscuring, etc.), allowing infinite knowledge, but the soul remains embodied until the exhaustion of aghati karmas, after which moksha occurs. This happens across the final Gunasthanas (spiritual stages), specifically from the end of stage 12 into stages 13 and 14. Below, I'll explain the mapping of these stages to the Pancha Parameshthi categories (the five supreme beings worthy of veneration: Arihant, Siddha, Acharya, Upadhyaya, and Sadhu), based on how the Gunasthanas reflect levels of spiritual purity and roles. Then, I'll address the sermon aspect.

### Mapping Gunasthanas to Pancha Parameshthi Categories
The 14 Gunasthanas are progressive stages of the soul's purification from karmic bondage, starting from delusion and ending in liberation. They don't map one-to-one with the Pancha Parameshthi, as the latter are hierarchical categories of exemplary beings (invoked in the Navkar Mantra) representing ideals at various levels of attainment. Instead, the Pancha Parameshthi embody roles and states achieved in certain Gunasthanas, with lower categories building toward the higher ones. Here's the mapping, with brief Gunasthana descriptions for context:

Gunasthana Stage	Brief Description	Mapping to Pancha Parameshthi
1. Mithyadrishti	Lowest stage of false belief/unbelief in Jain truths due to deluding karma.	No direct mapping; souls here are far from veneration.
2. Sasvadana-Samyagdrishti	Transitional fall from higher stages with a fleeting taste of right belief.	No direct mapping.
3. Samyag-mithyadrishti	Mixed right and wrong belief; short transitional phase.	No direct mapping.
4. Avirat Samyagdrishti	Right belief but no self-control or vows; lacks discipline.	No direct mapping, but foundational for lay practitioners.
5. Deshvirat Shravak	Partial vows and self-control (for laymen); refrains from major sins.	**Sadhu** (broadly includes lay ascetics here, as they adopt minor vows and embody right conduct basics).
6. Pramatta-Samyata	Full major vows (for monks); complete self-control but occasional negligence.	**Sadhu** (early ascetics); also **Acharya** (as monastic leaders emerge here with vows).
7. Apramatta-Samyata	Full vows without negligence; deep focus on reducing passions.	**Sadhu** (advanced ascetics); **Upadhyaya** (teachers studying/teaching scriptures); **Acharya** (order heads with discipline).
8. Apurva Karana (Nivritti Badar)	Unprecedented karma mitigation; preparation for higher purity.	No direct; transitional for ascetics (still under Sadhu/Acharya/Upadhyaya).
9. Anivritti Badar	Greater purity; ascent on suppression or annihilation ladder.	No direct; advanced ascetic phase.
10. Sukshma Sampraya	Subtle greed remains; high purity but minimal passions.	No direct; nearing omniscience.
11. Upshant Kashaya	Passions suppressed (not destroyed); temporary high state, risk of fall.	No direct; chhadmastha (partially obscured) phase.
12. Ksheena Kashaya	Passions annihilated; destroys obscuring karmas, leading to omniscience.	No direct; final preparation for Arihant.
13. Sayogi Kevali	Omniscience with activity (yoga); perfect knowledge, still embodied; preaches if Tirthankara.	**Arihant** (embodied omniscient beings, including Kevalis, Jinas, or Tirthankaras).
14. Ayogi Kevali	Omniscience without activity; momentary cessation of all vibrations, leading to death and moksha.	**Siddha** (liberated souls post-death; stage 14 is the threshold to this eternal state).

- **Key Notes on Mapping**:
  - **Arihant** aligns with stage 13, where omniscience is active and embodied—souls here are revered as gods (Kevalis or Tirthankaras) for guiding others.
  - **Siddha** follows stage 14, representing fully liberated, disembodied souls in eternal bliss at Siddhashila.
  - **Acharya, Upadhyaya, and Sadhu** are monastic roles in stages 5–7 (and sometimes up to 12), focusing on discipline, teaching, and community leadership. They aren't omniscient but inspire through conduct and are foundational to the religious order (tirtha). Stages 1–4 are pre-ascetic, while 5–12 build ascetic purity, and 13–14 achieve divine states.

This mapping shows progression: lay and monastic life (Sadhu/Upadhyaya/Acharya) leads to omniscience (Arihant) and then liberation (Siddha).

### Stages Before Moksha and Sermons
Yes, there are stages before moksha where sermons (deshna or divya dhwani—divine preaching) are restricted. Omniscience begins at the transition from stage 12 to 13, but not all omniscient beings deliver sermons—only Tirthankaras do. Here's the breakdown:

- **Stage 13 (Sayogi Kevali)**: This is the active omniscient stage before moksha. All souls here are Kevalis (omniscient), but they split into:
  - **Ordinary Kevalis (Samanya-Kevalis)**: They attain omniscience but focus solely on their own salvation. They do not preach, deliver sermons, or establish religious orders—they remain engrossed in self-realization and meditation. They may even attend a Tirthankara's assembly (samavasarana) as listeners.
  - **Tirthankara-Kevalis (Tirthankaras)**: A subset (e.g., 24 per cosmic cycle) who, after omniscience, actively preach dharma, deliver sermons in the samavasarana, and establish the fourfold order (tirtha) to guide others toward liberation. They have additional attributes (e.g., 34 atishayas or special powers) that enable this role. Sermons are their divine duty, making them "supreme preachers."

- **Stage 14 (Ayogi Kevali)**: The final, momentary stage before moksha. Here, all activity (yoga) ceases, including any physical or verbal actions like sermons—no one can preach, as the soul is motionless and on the verge of shedding the body. Even Tirthankaras, if they reach this, stop all teaching.

In summary, stage 13 is where sermons can occur, but only by Tirthankaras (not ordinary Kevalis), fulfilling your query about a pre-moksha stage with such restrictions. Stage 14 prohibits sermons entirely for anyone. This distinction arises from karmic differences: Tirthankaras accumulate specific name-karmas (Tirthankara-nama-karma) in prior lives that destine them for this guiding role.