Verse 1.30 - Knowledge arising from their respective instrumental causes

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.30:

एकादीनि भाज्यानि युगपदेकस्मिन्नाचतुर्थ्यः ॥ १.३० ॥

ekādīni bhājyāni yugapadekasminnācaturthyaḥ || 1.30 ||

From one up to four kinds of knowledge can be possessed simultaneously by a single soul. (30)

Hindi Anvayarth:

अन्वयार्थ: [एकस्मिन्] एक जीव में [युगपत्] एक साथ [एकदीनि] एक से लेकर [आचतुर्थ्यः] चार ज्ञान तक [भाज्यानि] विभक्त करने योग्य हैं, अर्थात् हो सकते हैं।

Anvayartha: [ekasmin] eka jiva mem [yugapat] eka satha [ekadini] eka se lekara [acaturthyah] cara jnana taka [bhajyani] vibhakta karane yogya haim, arthat ho sakate haim |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The subject matter of clairvoyance (avadhijñāna), etc., has been described. But it has not been mentioned how many kinds of knowledge arising from their respective instrumental causes can dwell simultaneously in one soul.

‘Eka’ denotes number. ‘Ādi’ means beginning. ‘Ekādi’ means beginning with one. ‘Bhājyāni’ means ‘dwelling in’. Thus, any one soul can possess from one to four kinds of knowledge, simultaneously. If only one kind of knowledge is present that would be omniscience (kevalajñāna). The other kinds of knowledge arising from destruction-cum-subsidence (kṣayopaśama) do not subsist simultaneously along with omniscience attained on total destruction (kṣaya) of karmas. Two kinds of knowledge that can subsist simultaneously in the soul are sensory knowledge (matijñāna) and scriptural knowledge (śrutajñāna). Three kinds that can subsist simultaneously in the soul are sensory knowledge, scriptural knowledge, and either clairvoyance (avadhijñāna) or telepathy (manaḥparyayajñāna). Sensory knowledge, scriptural knowledge, clairvoyance, and telepathy are the four that can subsist simultaneously in the soul. All the five kinds of knowledge cannot subsist together as omniscience stands by itself without any assistance.

When the soul is absolutely without covering, in its perfection, only one knowledge subsists, i.e., omniscience (kevalajñāna). But in normal worldly states, the soul is with covering. Knowledge arises in it due to destruction-cum-subsidence (kṣayopaśama) of karmas. Such knowledge is divided into various kinds on the basis of instrumental causes. Since destruction-cum-subsidence (kṣayopaśama) can be of different kinds, there can be simultaneous existence of two, three or four kinds of knowledge in the soul. However, manifestation is only of one kind of knowledge at any particular time; the remaining kinds remain dormant, in form of attainment (labdhi). In the soul without covering, only omniscience (kevalajñāna) manifests. In the soul with covering, one kind of knowledge out of the first four–sensory knowledge, scriptural knowledge, clairvoyance, and telepathy–manifests at any particular time. However, there can be simultaneous existence of all four kinds of knowledge when appropriate causes, i.e., destruction-cum-subsidence (kṣayopaśama) of karmas, are present.