Reality English Translation of Sarvarthasiddhi

Author(s): S A Jain
Publisher: Jwalamalini Trust Chennai

Page 61

THE SIX KINDS OF CLAIRVOYANCE
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or quiescence. That which arises owing to these two causes is called clairvoyance of destruction-cum-subsidence. This must be understood to occur in the case of the rest. Who are the rest? The rest are human beings and animals. Even among them it must be understood to arise only in the case of those who have the necessary capacity. That capacity is not present in those, who are without minds and who have not attained completion (full development). And even among those with minds and completion, it does not arise in all. If so in whom does it arise ? It arises in the case of those, in whom right faith etc. are present, and in whom the concerned karmas are quiescent or destroyed. Though clairvoyance arises owing to destruction-cum-subsidence in all cases, the specific mention of owing to destruction-cum-subsidence' is intended for determination, namely depending on destructioncum-subsidence only and not on the state of existence or birth. This clairvoyance is of six kinds. These are called anugāmi, ananugāmi, vardhamāna, hi yamāna, avasthita, and anavasthita (accompanying, unaccompanying increasing, decreasing,. steady and unsteady) according to their characteristics. :
Just as light accompanies the sun, the first kind accompanies the individual possessing it wherever he goes. The second kind does not accompany the individual. It passes away there itself like the reply given to the question of an indifferent person. The third variety develops rapidly like the fire in the forest caused by friction, wbich spreads rapidly by means of dried leaves and fuel. It develops from its original degree up to the extent of innumerable universes, owing to the purity of right faith etc. of the individual. The fourth variety decreases up to a very small fraction of an angula (a very small measure) from its original degree, owing to the decline of right faith and the consequent increase of impure thoughts. The fifth type neither decreases nor increases. It is like the mole. It is steadfast at the same level at which it originates, as right faith etc. continue in the same condition. It is so till death or till the attainment of omniscience. The sixth type is unsteady like the waves caused by the wind. It develops as well as