Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 125

THE DOCTRINE OF KARMA
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nose, ear. It is through these organs that an individual gets awareness of touch, taste, smell and sound. So long as any or all the sensory mechanisms are functioning properly, awareness through the corresponding sense-organ will be normal. It is common experience that some persons have one or more organs impaired and there is no awarenes through such organ. Caksu and Acakṣu Darsana have obvious reference to experiences of senses in the external world.
Avadhi-daršanāvaraniya, like the Avadhi Jñānāvaraṇīya refers to that kind of Karma which prevents the soul from superperception without reference to time or space. General ignorance, wrong beliefs about the reality, passions and delusions are causes of obscuring the capacity of perfect perception. That is the effect of Kevala-darśanāvaraniya Karma.
The other forms of Darśanāvaraniya Karma which produce the psycho-physical conditions obscuring the capacity of perception are : sleep (nidrā), deep sleep, (nidrā-nidrā), sleep while sittinng (praçala) which is popularly known as drowsiness, heavy drowsiness heavy drowsiness (pracala-pracala) and sleep-walking committing some bodily actions (styānagrddhi). This is otherwise termed as somnambulism or indulging in wicked activity while in sleep. All these are psycho-physical conditions which naturally obscure the capacity of perception, Antarāya
The third destructive Karma is Antarāya which is responsible for creation of mental conflicts so as to prevent or create a sense of indecision in the individual in performance of beneficient acts conducive to the ethical and spiritual progress of the soul. Antarāya Karina is of five kinds: those which obstruct (1) charity or dāna, (2) gain or lābha (3) enjoyment or bhoga of consumable things, (4) enjoyment of non-consumable things (upabhoga) and (5) effort of exertion (virya). These five kinds of obstructive karmas hinder the individual from activities which are conducive to merit or renunciation. As an instance of the first one, we may refer to usual experiences of many persons.