Verse 2.4 - Nine kinds of destructional disposition (kṣāyika-bhāva)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 2.4:

ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणि च ॥ २.४ ॥

jñānadarśanadānalābhabhogopabhogavīryāṇi ca || 2.4 ||

The destructional (kṣāyika) disposition is of nine kinds: knowledge (jñāna), perception (darśana), gift (dāna), gain (lābha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (vīrya), and the two–belief (samyaktva) and conduct (cāritra)–from the previous sūtra. The word destructional (kṣāyika) must be added to each. (4)

Hindi Anvayarth:

अन्वयार्थ: [ज्ञान दर्शन दान लाभ भोग उपभोग वीर्याणि] केवलज्ञान, केवलदर्शन, क्षायिकदान, क्षायिकलाभ, क्षायिकभोग, क्षायिकउपभोग, क्षायिकवीर्य तथा [च] च कहने पर, क्षायिकसम्यक्त्व और क्षायिकचारित्र-इस प्रकार क्षायिकभाव के नौ भेद हैं।

Anvayartha: [jnana darshana dana labha bhoga upabhoga viryani] kevalajnana, kevaladarshana, kshayikadana, kshayikalabha, kshayikabhoga, kshayikaupabhoga, kshayikavirya tatha [ca] ca kahane para, kshayikasamyaktva aura kshayikacaritra-isa prakara kshayikabhava ke nau bheda haim |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The nine characteristics of the destructional (kṣāyika) disposition are described next.

‘Ca’ is intended to include belief (samyaktva) and conduct (cāritra). Perfect knowledge (kevalajñāna–kṣāyika jñāna) manifests on the total destruction of knowledge-obscuring karmas. Perfect perception (kevaladarśana–kṣāyika darśana) must be understood in the same manner. On complete destruction of gift-obstructive (dānāntarāya) karmas arises the power of giving security, the gift of fearlessness, to infinite multitudes of living beings. On complete destruction of the gain-obstructive (lābhāntarāya) karmas, the Omniscient has no need for the partake of food; infinite particles of extremely pure and subtle matter, which give strength and which are beyond the reach of ordinary human beings, are assimilated in his body every instant. As the entire karmas which obstruct enjoyment (bhoga) are destroyed, there arises infinite enjoyment of unparalleled nature consequent on the destruction of karmas. Particularly, the marvels (atiśaya) like the celestial shower of fragrant flowers result from this. As the obstructive karmas of re-enjoyment (upabhoga) disappear without remnant, infinite re-enjoyment is manifested. The bejeweled throne, the waving of flywhisks, three-tier canopy, and other splendours result from this. And as the karmas which obstruct energy (vīrya) are completely destroyed, infinite energy of the pure soul is manifested. On complete destruction of the seven subtypes of karmas referred to above, perfect belief (kṣāyika samyaktva) is attained. Perfect conduct (kṣāyika cāritra) must also be understood in the same way.

A doubt is raised: if the power of giving security and bestowing fearlessness, etc., are concomitant to destruction of karmas, then these should also apply to the liberated souls (the Siddha). No. These arise only in case of the Omniscient Lord (the Arhat) on account of the presence of the physique-making (śarīra) and Tīrthaṅkara name-karmas (nāmakarma). In the absence of all karmas, these external manifestations of kṣāyika dāna, etc., do not happen in the liberated souls. How then do these exist in the liberated souls? These exist in the liberated souls only in the form of infinite bliss, pure and unalloyed; as infinite-energy (anantavīrya) exists in the form of infinite-knowledge (kevalajñāna).