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Tattvārthasūtra
Indirect knowledge has been expounded. Direct knowledge must be described now. Direct knowledge is the knowledge perceived directly by the soul in a vivid manner without the intermediary of the senses or the Scripture. This is of two kinds, direct knowledge of a part of reality – deśaprtyakșa – and direct knowledge embracing the entire reality – sarvaprtyakşa. Avadhi (clairvoyance) and manaḥparyaya (telepathy) constitute the first variety, and perfect knowledge (kevalajñāna) constitutes the second variety of direct knowledge. The first of these three kinds of direct knowledge, namely, avadhijñāna, is described first. Avadhijñāna is of two kinds according to the nature of its origin. The first is due to birth - bhavapratyaya, and the second owes its origin to destruction-cum-subsidence of the particular karmic veilkşayopasamanimittaka. First, the bhavapratyaya avadhijñāna is described.
भवप्रत्ययोऽवधिदेवनारकाणाम् ॥२१॥
[ Hayre: ] Hace 7404 [ 3tafet: ] 3tafell [देवनारकाणाम् ] देव और नारकियों के होता है।
Clairvoyance based on birth - bhavapratyaya avadhijñāna – is possessed by the celestial and the infernal beings.
What is the state of existence 'bhava'? The mode (paryāya) of the soul is the state of its existence; it is caused by the life- and name-karmas (āyu, nāmakarma). ‘Pratyaya' means cause (kāraṇa) or instrumental cause (nimitta). The avadhijñāna that has the state of existence (bhava) for its cause or origin is the bhavapratyaya avadhijñāna. It is possessed by the deva and the infernal beings. In that case, there
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