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A SOURCE-BOOK IN JAINA PHILOSOPHY
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beings as well the five-sensed animals is due to the destruction and subsidence of the relevant kārmic veil. Therefore, it is called guņapratyaya avadhijñāna.
A question arises regarding the destruction and subsidence of the relevant karmas in the case of the birth of the heavenly and the hellish beings. Sometimes a question is asked that if these beings possess avadhi as bhavapratyaya, then is it not necessary that there should be destruction and subsidence of the relevant karmas in the case of these beings ? The answer to this is that in the case of heavenly and the hellish beings the destruction and subsidence of the relevant karmas would have taken place at the time of their birth, otherwise the possession would not be possible. Therefore, those beings in whom destruction and the subsidence takes place at the time of birth, they will have avadhi and so it would be bhavapratyaya. But in the case of those who have to acquire merit for the sake of obtaining avadhijñāna it would be guna pratyaya.
Gunapratyaya arvadhijñāna has been classified into six types.
(1) Anugāmi-It is that type of avadhi which continues to be present with the individual wherever he goes.
(2) Ananugāmi-In this case the avadhi ceases to function, if the individual goes to another place, from the palce where avadhi was acquired.
(3) Vardhamāna— In this avadhi inreases in intensity as it goes on developing.
(4) Hiyamāna-In this the avadhi goes on decreasing in intensty as the time passes.
(5) Apratipātī- This avadhi lasts up to the life or until one attains kevalajñāna.
(6) Pratipātī– This avadhi does not last long. It vanishes after sometime.
With reference to the spatial extension of the object cognised in avadhi Tattvārtharājvārtika distinguishes three types (1) deśāvadhi, (2) paramavadhi (3) sarvāyadhi.
1 2
Nandisutra, sūtra 15, p. 10 Rājavārtika 1, 22, 5 (vrttisahita).
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