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46
TATTVĀRTHA SŪTRA
(4) Just as the fire feeding upon a limited number of burning objects undergoes gradual diminution when it no more receives new such objects, similarly avadhi-jñāna which covers more objects at the time of its generation but gradually comes to cover less and less of them as there is diminution in the spiritual purification of the being concerned is hīyamāna.
(5) Just as the sex like male etc. or certain numbers of good or bad impressions left by past deeds accompany a soul in its next birth or stay with a soul throughout one life, similarly avadhi-jñāna which persists in a soul even in its next birth or stays in it till the generation of omniscience or throughout one life is avasthita.
(6) Like the waves of water avadhi-jñāna which now increases, now decreases, now appears, now disappears is anavasthita.
Even though a tīrthařkara as such and so also certain other persons happen to possess avadhi-jñāna ever since their birth this avadhi-jñāna should be treated as belonging to the type guņa-pratyaya, for in the absence of an appropriate meritorious qualification this avadhi-jñāna fails to remain there throughout one life just as it does so remain in the case of the heavenly beings and the hellish beings. 21, 22, 23.
The sub-types of Manaḥparyāya and their Mutual Difference :
Rjumati and vipulamati—these two are the types of manahparyāya. 24.
They differ from one another in respect of purity and of an absence of fall back. 25.
The living beings possessed of a manas-technically called sañiñin-think over an object with the help of their manas. Now at the time of thinking the manas engaged in thinking process assumes different shapes corresponding to the different objects that are thought of. It is these shapes that are the paryāyas or modes of a manas and the cognition which directly apprehends these shapes of a manas is manahparyāya-jñāna. Thus with the
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