The Doctrine of the Jainas, Described after the Old Sources c8.163

c8.163

The Kevalin, as long as he still dwells on earth, is distinguished as *bhavattha-kevali* from him who, as *siddha-k-.*, has entered Siddhi. The former¹ is either still active or has ceased to be so: he is either *sajogi* or *ajogi* (§ 186). Just as these two are subdivided in temporal respect according as they are either in the first (or last) samaya of their condition or not: (*a*) *padhama-or* (*a*) *carama- samaya-* (*s*) *ajogi*, so the *siddha-kevali* are subdivided temporally into such enjoying Siddhi in the first and others doing so in the further samaya of their existence: *aṇantara-s.-k.-* and *parampara-s.-k.* This structure fully corresponds with that of the *kevala* cognition rendered by Ṭhāṇ. 49b; Nandī 111b, and so it repeats also 15 different kinds of the *aṇantara-siddha-kevali* expressing the origin of omniscience. One owns it by obtaining it from the sacred teaching (*tittha*) or while this teaching is either latent or decays (*atittha*), as a *titthagara* or as monk in general (*a-t.*), by one's own strength (*sayambuddha*) either in order to pass it on or to keep it (*patteya-buddha*) or thanks to another Kevalin (*buddha*), and, moreover, the owner has the physical characteristics of one of the three sexes (*linga*, though not their sexual feeling), the external marks of either Jain or alien monkdom or those of laity (*salinga* etc.), and, finally, he has acquired them either in company with other true believers (*anega*) or by himself.