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Tattvārthasūtra
मतिश्रुतावधिमनःपर्ययकेवलानाम् ॥६॥
[ मतिश्रुतावधिमनःपर्ययकेवलानाम् ] मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मनःपर्ययज्ञान और केवलज्ञान - इनको आवरण करने वाले कर्म ज्ञानावरण के पाँच भेद हैं।
The five kinds of knowledge-covering (jñānāvaraña) karma are those which obscure 1) sensory-knowledge (matijñāna), 2) scriptural-knowledge (śrutajñāna), 3) clairvoyance (avadhijñāna), 4) telepathy (manaḥparyayajñāna) and 5) omniscience (kevalajñāna).
The kinds of knowledge such as sensory-knowledge (matijñāna) have been explained. Those which cover these are the five subdivisions of knowledge-obscuring (ñānāvarana) karmas. A question is raised. Is the soul of an ‘abhavya' (one who is incapable of attaining liberation) endowed with the capacity for telepathy (manaḥparyayajñāna) and omniscience (kevalajñāna)? If the answer is in the affirmative, he is not an ‘abhavya'. If it is in the negative, it is unnecessary to invent the two karmas, namely, telepathy-obscuring and omniscience-obscuring. The answer is that from the point of view of the substance - dravyārthika naya - the faculties of telepathy and perfect-knowledge are present in the ‘abhavya'. From the point of view of the modes - paryāyārthika naya - the faculties of telepathy and perfectknowledge, are not present in the ‘abhavya'. If it is so, the distinction between 'bhavya’and 'abhavya' is improper as both have the inherent capacity of telepathy and perfect-knowledge. No. The distinction between bhavya' and ‘abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a 'bhavya' in whom there
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