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MOKSHA MARG PRAKASHAK
ence) of Jnanavarana (knowledge-obscuring) and Darshan-Varana (perception obscuring) Karmas. When the Kshayopashama is less, the power of Jnana and Darshan is also less and when it is more, the power (of Jnana& Darshan) is also more. Further, due to Kshayopashama the power (of knowing and perceiving) remains as such but in the process of utilisation only one object is known or seen in one unit of time (Samaya) by a Jiva. The name of this activity is Upayoga (active consciousness). There, in one Samaya (in one unit of time) only one Upayoga-either Jnan-upayoga or Darshan-upayogais found in action to a Jiva. And even in one Upayoga only one of its kind is found functioning. For example, when Mati-Jnana is functioning, the other kinds of Jnanas are not found functioning. Even in its one kind only one object is visualised. For instance, when it knows touch then it does not know taste, etc. Moreover, in one object also it is found engaged in any one part of it only. For instance, when it knows about hot touch then it does not know about roughness, etc.
Thus, in one moment of time (in one Samaya) a Jiva knows only one knowledge or perceivable object through active knowledge or perception. And it appears to be so only. When upayoga is busy in hearing then even the object situated very near to the eyes is not seen. In the same way other tendency is found.
Moreover, rambling of upayoga is very fast. Due to this in some particular moment it appears that knowing and seeing of many objects takes place simultaneously, but it does not happen simultaneously, rather happens serially. Due to instinctive force their instrumentality (of knowing & seeing) continues. For example, there are two sockets in the crow's eye but the pupil is only one, it moves very swiftly owing to which it serves the purpose of both the sockets. Similarly, for this Jiva, there are several doors but upayoga is one; it moves very swiftly due to which the instrumentality (of knowing) through all doors remains existing.
Question: Since in one moment of time only one object is known or seen, then it should be asserted that the Kshayopashama is only so much, why is it stated to be more? It is further stated that owing to the kshayopashama such power is found existing but the power of omniscience and omniperception is also found in the soul.
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