Very important points first:

1. Yes, a Kevalī (Kevaljñānī) does still have Vedanīya karma

- When one attains keval-jñān (omniscience), only the 4 ghātiyā karmas are destroyed. - The 4 aghātiyā karmas – Vedanīya, Nāma, Gotra, Āyuṣya – still remain till nirvāṇa. - So as long as the body exists, Sātā–Vedanīya (pleasure) and Asātā–Vedanīya (pain) can still give their results through the body.

1. Do they “feel” pain / pleasure?

Here we must be very precise in Jain terms:

- Sharīrik (bodily) level: The body can still undergo: - Heat, cold, hunger, thirst - Injury, disease - Honor, insult, comforts, discomforts All these are results of Vedanīya karma, so yes, the corresponding sensation arises.

- Ātmik (soul / inner) level: After destruction of Mohanīya karma, the Kevalī is perfectly vītarāga – absolutely without attachment (rāga) and hatred (dveṣa). So: - There is no inner disturbance. - No feeling of “Why me?”, no sorrow, no excitement, no mental suffering. - The Kevalī knows: “This is only the fruition of old karma related to this body, not ‘me’.”

So we can say in simple words:

> Pain/pleasure are there at the body-level, but there is zero suffering at the soul-level.

1. Can they experience extreme Asātā Vedanīya karma?

- Yes. - Jain scriptures clearly accept that very intense asātā-vedanīya (extreme bodily pain) may ripen even in the last birth. - Some of this can be nikācita karma (fixed-results karma) which must give its effect. - Even then, the Kevalī remains completely unshaken, vītarāga, samabuddhi (in perfect equanimity).

1. How do they “deal” with it?

Actually, from the Kevalī’s standpoint, there is no question of “dealing”:

- There is no new reaction: No anger, no fear, no complaint, no desire to escape, no attachment to the pleasant, no hatred for the unpleasant. - There is only direct, perfect knowing and seeing: - “This is the rise of such-and-such Vedanīya karma.” - “It will end when its sthiti (duration) is over.” - Because Mohanīya karma is completely destroyed, there is: - No identification: “I am suffering.” - Only: “Karma is giving its result to this body which is par-dravya (non-self substance).”

For us it looks like: > “So much torture, so much pain! How can they bear it?”

But for a Kevalī it is like: > “Clouds are passing in the sky; I merely know them exactly as they are.”

Therefore: - No effort is needed to maintain equanimity – equanimity (samatā) is their natural, spontaneous state. - They do not suppress pain or resist it; they simply remain as pure Knower–Seer (Jñātā–Draṣṭā).

1. What happens to the remaining Vedanīya karma at the end?

- After keval-jñān, the Kevalī may equalize the duration/quantity of some remaining aghātiyā karmas with Āyuṣya, and finally, - In the last stage (śailēśikāraṇa), all remaining Vedanīya, Nāma, Gotra, Āyuṣya karmas are shed, and the soul becomes Siddha (completely liberated).

1. Digambar / Śvetāmbara – any difference here?

- Both traditions agree that: - After keval-jñān only aghātiyā karmas remain, including Vedanīya karma. - Kevalī is absolutely vītarāga and hence does not have inner suffering, even if bodily pain is present. - Differences, if any, are in detailed narrations of particular Tīrthaṅkaras’ lives, but the principle is the same.

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In very simple summary:

• Yes, Kevalī can have even very intense Asātā Vedanīya karma.
• The body feels pain / pleasure, but the soul does not suffer at all.
• They do not “handle” it by effort – their natural state is perfect vītarāgatā and samatā, so karma finishes silently without creating any new bondage.

For a clear, simple explanation of Vedanīya and other karmas, you can read more here