Verse 1.22 - Clairvoyance due to destruction-cum-subsidence

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.22:

क्षयोपशमनिमित्तः षड्विकल्पः शेषाणाम् ॥ १.२२ ॥

kṣayopaśamanimittaḥ ṣaḍvikalpaḥ śeṣāṇām || 1.22 ||

Clairvoyance (avadhijñāna) due to destruction-cum-subsidence (kṣayopaśama) is of six kinds. It is acquired by the rest, namely, human beings, and animals. (22)

Hindi Anvayarth:

अन्वयार्थ: [क्षयोपशमनिमित्तः] क्षयोपशमनैमित्तक अवधिज्ञान [षडविकल्पः] अनुगामी, अननुगामी, वर्धमान, हीयमान, अवस्थित और अनवस्थित-ऐसे छह भेदवाला है, और वह [शेषाणाम्] मनुष्य तथा तिर्यंचों के होता है।

Anvayartha: [kshayopashamanimittah] kshayopashamanaimittaka avadhijnana [shadavikalpah] anugami, ananugami, vardhamana, hiyamana, avasthita aura anavasthita-aise chaha bhedavala hai, aura vaha [sheshanam] manushya tatha tiryamcom ke hota hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

If clairvoyance (avadhijñāna) based on birth arises in celestial and infernal beings, in whom does clairvoyance arise due to destruction-cum-subsidence (kṣayopaśama) of karmas?

When there is no rise of totally-obscuring (sarvaghātī) intensity-clairvoyance-obscuring karmas, but there is rise of partially-obscuring (deśaghātī) intensity-clairvoyance-obscuring karmas, that state is called destruction (kṣaya). Where these karmas do not attain to the stage of rise but are merely existent, that state is called subsidence or quiescence (upśama). That which arises owing to these two causes is called clairvoyance of destruction-cum-subsidence (kṣayopśama). This must be understood to occur in case of the rest. Who are the rest? The rest are human beings (manuṣya), and animals (tiryañca). Even among them, it must be understood to arise only in case of those who have the necessary capacity. That capacity is not present in those who are without mind–asaṃjñī–and who have not attained completion–called aparyāptaka. And even among those with mind and completion, it does not arise in all. If so, in whom does it arise? It arises in case of those in whom right faith, etc., are present, and in whom the concerned karmas are quiescent or destroyed. Though clairvoyance arises owing to destruction-cum-subsidence in all cases, the specific mention of ‘due to destruction-cum-subsidence’ is intended for determination, namely, depending on destruction-cum-subsidence (kṣayopśama) only and not on the state of existence or birth (bhava).

This clairvoyance is of six kinds:

1. anugāmī,
2. ananugāmī,
3. vardhamāna,
4. hīyamāna,
5. avasthita, and
6. anavasthita (accompanying, unaccom-panying, increasing, decreasing, steady, and unsteady, respectively) according to particular characteristics.

Just as light accompanies the sun, the first kind–anugāmī–accompanies the individual possessing it wherever he goes.

The second kind–ananugāmī–does not accompany the individual. It passes away then and there, like the reply given to the question of an indifferent person.

The third variety–vardhamāna–expands rapidly like the fire in the forest caused by friction, which spreads rapidly by means of dried leaves and fuel. It develops from its original degree up to the extent of knowing innumerable universes, owing to the purity of right faith, etc., of the individual.

The fourth variety–hīyamāna–decreases up to a very small fraction of an aṅgula (a very small measure) from its original degree, owing to the decline of right faith and the consequent increase of impure thoughts.

The fifth type–avasthita–neither decreases nor increases. It is like the mole. It is steadfast at the same level at which it originates, as right faith, etc., continue in the same condition. It is so till death or till the attainment of omniscience.

The sixth type–anavasthita–is unsteady like the waves in the water caused by wind. It develops as well as deteriorates in accordance with the growth or decline of right faith, etc.

Three other classifications of clairvoyance (avadhijñāna) due to destruction-cum-subsidence (kṣayopaśama)–kṣayopaśamanimittaka–have been mentioned: deśāvadhi, paramāvadhi and sarvāvadhi. The first kind–deśāvadhi–is obtained by animals and human beings. However, it is possible for the human beings to obtain paramāvadhi and sarvāvadhi clairvoyance (avadhijñāna) in their state of spiritual discipline (saṃyama). In the fourth and the fifth guṇasthāna, deśāvadhi clairvoyance is possible. In higher guṇasthāna, all three kinds of clairvoyance are possible. Clairvoyance based on the state of existence–bhavapratyaya avadhijñāna–is of the nature of deśāvadhi.