Book Title: Studies In Umasvati And His Tattvartha Sutra
Author(s): G C Tripathi, Ashokkumar Singh
Publisher: Bhogilal Laherchand Institute of Indology

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Page 60
________________ 50 Studies in Umāsvāti vigadah). These constitute vyābādha or extreme forms of afflictions. Due to the absence of these as well as because of his omniscience, he becomes now extremely happy (bhavati parama-sukhī).This is indeed the happiness free from afflictions (avyābādham sukham hyetat). Thus, such a soul is endowed with kṣāyika-smayaktva, jñāna, darśana, vīrya, and siddhatva, and also by the bliss that is beyond all dualities (yuktah... nirdvandvenāpi ca sukhena).28 These verses, which emphasize the presence of disease (roga) in the stage of the Arhat and the absence of them in the state of the siddha, are expressive of the Svetāmbara doctrine that total happiness (ananta-sukha) is not possible in the state of embodiment and hence even the kevalin cannot be equated with the siddha on this particular point. It is rather strange that in the passages quoted above, there is no mention of the destruction of vedanīya karma, the presence of which precludes the possibility of freedom from hunger, thirst, and the resulting diseases and so forth even to an omniscient being. But the expression ‘avyābādha-sukha' can be construed as pointing to the destruction of vedanīya karma. The same concept is probably to be seen in the expression ‘nirdvandva' applies to the sukha of the siddha. The sukha of samsāra is truly happiness mixed with unhappiness (sātā and asātā on account of vedanīya karma). However, when this karma is also destroyed together with those karmas (i.e., nāma, gotra and āyu) that sustain the body, the soul may be said to have gone beyond all dualities and variations forever, a state described by the term avyābādha.29 Yaśovijaya in his Adhyātma-mata-parīksā initiates a vigorous refutation of the Digambara position attributed to Kundakunda, specifically the three verses quoted above from the Pravacanasāra. There is no dispute, he says, if it is maintained that with the destruction of the jñānāvaranīya karma, there is the destruction of the suffering (duhkha) born of ignorance (ajñāna). But would it be proper to claim thereby that there is also the total destruction

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