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COMPENDIUM OF JAINISM
remaining three kinds of knowledge depend upon the manifestation the inner powers of the soul. The possibitity of manifestation depends upon whether an individual is a bhavya or abhavya. An individual is a bhavya who is possessed of or develops right faith, right knowledge and right conduct. So long as these qualities of the soul do not manifest themselves in an individual or so long as an individual remains an abhavya, the three kinds of knowledge remain dormant and there is no hope of manifestation of any of them. He is not destined for liberation.
Darśanāvaraạiya Karma
The causes of this kind of Karma are : attributing faults and shortcomings to the omniscient, the scriptures, the association of ascetics, the true religion and the Celestial Beings. Such activities or speech and mind lead to the influx of faith-deluding Karmas.“ The omniscients possess perfect knowledge and the scriptures are composed on the basis of knowledge that is passed on by the Gañadharas or their disciples. The ascetics form a group (sangha) or association with an Ācārya as the head. True religion is one which helps an individual to destroy the Karmas and attain liberation from the Saṁsåra. Faith, in this context, consists of belief in the truth of what is stated in a scripture or the infallibility of individuals; it is firm belief in the greatness of superiority of individuals in knowledge and, purity of mind and character. Slandering the great souls and imagining defects where there are none is avarņavāda.
Darśanavaraniya is subdivided into nine classes: Cakşu Darśanāvaraniya, Acakṣu Darśanāvaraniya, Avadhi Darśanāvaraniya, Kevala Darśanāvaraniya, Nidrā, Nidrānidrā, Pracalā, Pracalapracalā and Styānagrddhi.7 Cakşu Darśanāvaraņiya is Karma which obscures the awareness through the occular sense or the eyes. This is occasioned by scme defect in the psycho-physical mechanism which interferes with the normal condition of visual perception. Acaksu Darśanavaniya is that kind of Karma which obscures the non-occular kinds of preception. It obviously refers to perception through other than sense organs like skin, tongue,
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