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...[391]... There are ten types of fruits which jñānāvarantya can give (1679): 1. Śrotra-āvaraņa
6. Ghrāņavijñāna-avarana 2. Śrotravijñāna-āvarana 7. Rasa-āvarana 3. Netra-avaraņa
8. Rasavijñāna-āvaraña 4. Netravijñāna-āvarana
9. Sparsa-avarana 5. Ghrāna-avarana
10. Sparsavijñāna-avarana
Due to the rise of all these āvaranas (veils) we cannot know the objects which we would have known otherwise, we cannot know them inspite of our desire to know them, we cannot retain the knowledge even if we have known them, that is, the knowledge completely fades away. Again, it is noteworthy that the åvarana of manas (mind) as also that of knowledge due to it are not mentioned here. Moreover, the avaranas of śrutajñana, avadhijñāna and manahparyāyajñāna are also not mentioned here. This proves that the sūtra represents very old stage of karma speculation-the stage preceding the period of time when the terminology of Karma doctrine got established. Āc. Malayagiri has not explained as to why the concerned avaraņas are not mentioned here.
The nine types of fruits which darśanavarantya karma can give are as follows: (1680). 1. Nidrā
6. Caksurdarśanāvaraņa 2. Nidrānidra
7. Acakşurdarśanāvarana 3. Pracala
8. Avadhidarśanavarana 4. Pracalāpracalā
9. Kevaladarśanāvarana 5. Styānrddhi
One noteworthy thing is that though this sūtra takes note of avadhidarśana, etc., the preceding sūtra does not take note of Avadhijñāna, etc.
The eight types of fruits which sātāvedaniya can give are as follows: (1681[1]) 1. Manojña-sabda14
5. Manojña-sparsa 2. Mamojña-ripa
6. Manah-sukhatā 3. Manojña-gandha
7. Vacana-sukhata 4. Manojña-rasa
8. Kayasukhatā
The Karma opposite to sātāvedaniya can give the fruits, viz. amanojña-sabda, etc. (1681[2]).
14. The commentator records different explanations offered by others
(folio 461).
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