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Metaphysics, Ethics and Spiritual Development
197
Ksāyopaśamika-bhāva: That state which is due to the kşayopaśama (a type of weakening) of the ghātī-karmas is called ksāyopaśamika-bhāva. Matijñāna, śrutajñāna, avadhijñāna and manahparyāyajñāna result from the kşayopaśama of matijñānāvaraṇīya-karma, śrutajñānāvaraṇīya-karma, avadhijñānāvaraṇīyakarma and manaḥparyāyajñānāvaranīya-karma respectively; false matijñāna, false śrutajñāna and false avadhijñāna (also called vibhangajñāna) from that of the matijñānāvaraṇīya-karma, śrutajñānāvaraṇīya-karma and avadhijñānāvaraṇīya-karma respectively; visual indeterminate cognition (cakṣurdarśana), non-visual indeterminate cognition (acaksurdarśana), avadhi-type of indeterminate cognition (avadhidarśana) from that of cakşurdarśanāvaraṇīya-karma, acakşurdarśanāvaraniya-karma and avadhidarśanāvaranīya-karma respectively; the five fortunes-donation, etc., from that of the five types of antaraya-karma. Again, right inclination (samyaktva) results from the kşayopasama of darśanamohanīya-karma; right conduct of the nature of complete restraint (sarvavirati) and right conduct of the nature of partial restraint (deśavirati) result from that of căritramohaniya-karma. Hence, the eighteen modes matijñāna, etc., are alone to be treated as characterised by kṣāyopaśamika-bhāva. Thus there are in all eighteen kṣāyopaśamika bhāvas.
From what we said above one can easily understand that both right attitude (samyaktva) and right conduct (samyakcăritra) are of three types, viz., kṣāyopaśamika, aupaśamika and kṣāyika. It is because mohanīya-karma can undergo the processes of kşayopaśama, upaśama and kşaya. So right attitude and right conduct which result from the kşayopašama, upaśama and ksaya of darśanamohaniya and caritramohaniya are each threefold. Antarāya-karma can undergo only two processes, viz., kşayopaśama and kşaya. Hence five fortunes which result from kşayopasama and kşaya of dānāntarāya, etc., are characterised by two bhävas only, viz., kṣāyopaśamika and ksāyika. Again, jñānāvaranīya-karma and darśanāvaranīya-karma also can undergo two processes alone, viz., kşayopasama and kşaya. Hence right determinate knowledge (samyagjñana) and indeterminate knowledge (darśana) result from kşayopasama and kşaya of jñānāvaraniya-karma and darśanāvaraṇīya-karma respectively. So right determinate knowledge and indeterminate knowledge can have two bhāvas only, viz., kṣāyopaśamikabhāva and kṣāyika-bhāva. And wrong knowledge (of the form of false matijñāna, false śrutajñāna and false avadhijñāna) results from the kşayopaśama alone of the jñānāvaranīya-karma. So wrong knowledge is characterised by ksāyopaśamika-bhāva alone.
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