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THE DOCTRINE OF KARMA
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acquisition of knowledge, disregarding true knowledge, or disparaging true knowledge lead to influx of Karmas that obscure knowledge and perception.5 Since perception precedes comprehension, the Ācārya has used the two words Jñāna and Darśana together in the concluding part of the Sūtra. Jñāna is of five kinds : Mati Jñāna, Śruta Jñāna, Avadhi Jñana, Manah-paryāya Jñāna, and Kevala Jñāna. Mati Jñāna is that knowledge which is obtained through the senses while Śruta-jñāna is that which is obtained by the study of scriptures, either by reading or hearing others reading the same. Avadhi-Jñāna is extra-perceptual knowledge enabling its possessor to perceive events happening at distant places. It may refer to the past, present or future. It is called clairvoyance. Manaḥ-paryāya Jñāna is telepathic knowledge. Kevala-Jñāna is omniscience which the liberated ones alone possess.
The various acts mentioned in the Sūtra are responsible for the influx of Karma which obstructs or obscures the knowledge of the soul. They are transgressions of normal rules of conduct and attitude of mind. Real learning in a man or woman should make such person humble. Knowledge is infinite and consciousness of this fact should sink down the ego. But there are some people who think that they have known all that could be known and feel envious of others reputed for learning. Here learning refers to true knowledge of self which shows the way to liberation. One should not spite another and parade one's own knowledge with a sense of vanity. Apart from exhibition of spite (pradoşa), there are instances of concealment of one's own knowledge and declining to teach others due to envy (mâtsarya). There may be cases where teachers exhibit indifference or disregard (āsādana) to what is taught by others. There may be cases of disparagement (upaghāta) or belitting what is taught by others. While the former involves lack of veneration, the latter refers to condemnation of true knowledge as false. All these are cases of varieties of perverted minds. These mental activities breed Karmas which obscure both perception and knowledge. The causes of Karmas obscuring the first two kinds of knowledge have been discussed above. The
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