________________
CHAPTER ONE
of the subsidence-cum-destruction of the karma concerned-is of six kinds and is found among the remaining types of beings—that is, among the animals and the human beings. 23.
Avadhi-jñāna is of two types—viz. bhava-pratyaya or that owing to birth and guna-pratyaya or that owing to a meritorious qualification. The type of avadhi-jñāna which appears there as soon as the being concerned is born—that is to say, the type for the appearance of which there is no need of an implementation of the ethical vows, the self-imposed restrictions etc.-is present there ever since birth and is called bhava-pratyaya. On the other hand, the type of avadhi-jñāna which is not present there ever since birth but which appears there after the being concerned is born and as a result of an implementation of the meritorious requirements like ethical vows, selfimposed restrictions etc. is called guna-pratyaya—that is, kşayopasama-janya or the type originating as a result of the subsidence-cum-destruction of the karma concerned.
Question : Does the bhava-pratyaya type of avadhi-jñāna originate without kşayopaśama ?
Answer : No. Ksayopaśama is certainly required for it too.
Question : But then even the bhava-pratyaya type of avadhi-jñāna turns out to be kşayopaśama-janya. So wherein lies the distinction between the types bhava-pratyaya and guņapratyaya ?
Answer : Whatever be the type of avadhi-jñāna it cannot appear without there taking place the appropriate ksayopasama. Hence ksayopaśama of the avadhijñānāvaranīya karma is the common cause of all avadhi-jñāna whatsoever. Thus even while kşayopaśama is the common cause of all of them some cases of avadhi-jñāna are called bhava-pratyaya and others kşayopaśamajanya or guņa-pratyaya on account of the variation in the cause that produces the required kşayopaśama. Among the embodied beings there are some classes the birth in which is immediately followed by a generation of the necessary kşayopasama and of the consequent avadhi-jñāna. That is to say, the beings belonging to
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
