Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 253

KNOWLEDGE-OBSCURING KARMAS
five, perception-or-intuition-obscuring of nine, feeling-producing of two, deluding of twenty-eight, life of four, name of forty-two, status of two, and obstructive of five, kinds.
What are the five kinds of knowledge-obscuring karmas? मतिश्रुतावधि मनः पर्यय केवलानाम् ॥ ६॥
Matisrutavadhimanaḥparyayakevalānām
(6)
221
6. Karmas which obscure sensory knowledge, scriptural knowledge, clairvoyance, telepathy and omniscience are the five kinds of knowledge-obscuring karmas.
The kinds of knowledge such as sensory knowledge bave been explained. Those which cover them are the five subspecies of knowledge-obscuring karmas. It is argued whether the soul of an abhavya (one who is incapable of attaining salvation) is endowed with the capacity for telepathy and perfect knowledge or not. If the answer is in the affirmative, he is not an abhavya. If it is in the negative, then it is unnecessary to invent the two karmas, namely telepathy-obscuring and omniscience-obscuring. From the point of view of the substance, the faculties of telepathy and perfect knowledge are present. From the point of view of the modes, these faculties are not manifested at any time, and hence these are non-existent. If so the distinction of bhavya and abhavya is improper, as the capacities are present in both instances. No. The distinction of bhavya and abhavya is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there is manifestation or not of these capacities. That individual is a 'bhavya' in whom there will be manifestation of right faith, right knowledge and right conduct. He in whom there will be no such manifestation is an 'abhavya'. It is like the ores with and without gold.
The subdivisions of knowledge-obscuring species have been mentioned. Now the subdivisions of perception-obscuring karmas must be described.
चक्षुरचक्षुरवधिकेवलानां निद्रानिद्रानिद्राप्रचलाप्रचलाप्रचला
स्त्यानगृद्धयश्च
॥७॥