Very important distinction here: • Kevaljñānī (omniscient being while still in body = Arihant) • Siddha (liberated soul, after death of that last body)

Your question is about the Arihant / Kevaljñānī.

1. Does a Kevaljñānī still have vedanīya karma?

Yes. According to Jain karma theory:

• When Kevaljñān (omniscience) arises, only the 4 ghātiyā karmas are destroyed:

- jñānāvaraṇīya - darśanāvaraṇīya - mohanīya - antarāya

• The 4 aghātiyā karmas still remain till the end of that life:

- vedanīya (sātā / asātā) - nāma - gotra - āyuḥ

So an Arihant does have sātā and asātā vedanīya karma present up to the last moment of life.

You can read a simple overview of kevaljñān and 8 karmas here:

2. Do they “feel” pleasure and pain like us?

Here is the key subtle point:

1. Karma still produces its result on the body–mind complex

- Heat, cold, injury, disease, insult, worship, comfort, etc. continue according to previously bound vedanīya, nāma, gotra, āyu karma. - So at the level of body, there are still conditions which for an ordinary person would be intense pleasure or intense pain.

1. But the Kevaljñānī’s soul does not react with rāga–dveṣa (attachment–aversion)

- Mohanīya karma is totally destroyed. - Therefore there is no inner disturbance, no mental suffering, no inner “enjoyer” of pleasure. - Scripturally this is called vedanā upalabdhi without āsakti – awareness of sensations without attachment.

So:

• Yes, the operation of asātā vedanīya karma continues, but
• They do not suffer in the way a non‑omniscient being suffers.
• They remain completely vītarāga (free from passions) and in uninterrupted bliss of the soul’s own nature.

Both Śvetāmbara and Digambara agree on this principle:

• A Kevalī’s body experiences pleasure/pain-effects due to remaining aghātiyā karmas,
• but the Kevalī as a soul is always in perfect equanimity and bliss.

3. Then what is their “experience” really like?

In brief:

• Their knowledge: Infinite; they fully know each arising sensation as a passing mode of matter and karma – nothing more.
• Their inner state:

- No like–dislike towards any sensation. - No wish “may this pleasure stay” or “may this pain go away.” - Constant, natural ānanda (bliss) of the pure soul, independent of body states.

So we can say:

> For us, pain = bodily sensation + aversion. > For them, only the bodily part is there; aversion is completely absent.

4. “Extreme” asātā vedanīya in Kevaljñānīs

Texts describe that even very intense bodily torture can occur in the last life (e.g., Bhagwān Mahāvīr’s various upasargas). From the Jain viewpoint:

• These are fruits of previously bound asātā vedanīya and related karmas.
• They must give their result as long as they are not destroyed.
• The Kevaljñānī lets them arise and subside in perfect equanimity, without creating new karma, because mohanīya is destroyed and there is no fresh rāga‑dveṣa.

So yes, even the most extreme asātā vedanīya can mature while someone is a Kevaljñānī, but:

• It touches only the level of pudgala (matter: body, speech‑organ, breath etc.),
• not the inner blissful state of the soul.

5. How do they “deal with it”?

They do not “deal” in the struggling sense we do. They simply:

• remain in samyak-darśan, samyak-jñān, samyak-cāritra continuously,
• stay absorbed in their own pure nature of infinite knowledge, perception, bliss, and energy,
• witness the operation of remaining karmas without any reaction.

Thus:

• No resistance, no complaint, no wish to change anything.
• Because of this non‑reaction, no new karmic bondage is created; only old karmas are getting exhausted.

In summary:

• Kevaljñānī has vedanīya karma (including asātā) till nirvāṇa.
• The body undergoes pleasure/pain‑producing situations.
• The soul remains untouched, in constant vītarāga-bliss, simply knowing these states without attachment or aversion.