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DOCTRINE OF THE JAINAS obscuring knowledge (nān’āvaranjja kamma) obstructs (acc. to Thân 347 a) cognition in all its five forms It causesthis is its anubhava § 85)—the obscuration of the senses as sources of cognition and of all knowledge gained by them (soy'āvarana soya-vinnān'āvarana nett'āvarana nelta-v.-āv., etc ) Insights gained by other than sensual mcans and their obscurations are not considered The result is that one does not know what one is to know, wants to know, or else has known The Karman obscuring vision (damsan'āvaranijja or darisan'āv k.) arrives at the corresponding result for vision. It shows up in nine different kinds (Thān. 447 a, Samav 15 a), for it obstructs the four-fold vision ($ 82) and furthermore it consists in unconsciousness which, owing to the chosen expressions, gradually deepens by proceeding from normal sleep (niddā) to sleeping while walking or standing (payalā) including the intensive stages of both (nidda-niddā, - --and onwards to acting while sleeping (thin'addhi) 8 The Karman which is called the one to be perceived through the senses (veyanızja k ) represents the feelings of comfort and discomfort (sāyā- and asāyā. 0). Both are shared by the five senses, the inward sense, speech and body, and, hence, each of them is eight-fold Next there follows in (52 names, stated by Samav 71 a, the confusing Karman (mohanıyja k ) producing disturbances in belief and conduct (damsana-m and caritta-m ), the former manifesting itself supposedly as true belief (sammatta-veyanıjja), crroneous belief (micchatta-v ) and as the mixture of both (sammā-micchu). The sammatta-vey in this connexion is said to be a modification of the micchatta (mithyātva-prakrti Prajn. 468 a) (comp also JACOBI on T 8, 10 ) Perhaps the intention was but to incorporate into the system the fact of orthodoxy being a Karman just as well, and its becoming conscious (hence veyanija) The disturbance of conduct is caused by passion
I This goes with payalādi, Viy 217 b
2 JACOBI 's "greed in the state of numbness' is based on the styāna-grddhi of Umāsvātı, etc, for styāna-rddhı (T 8, 8) Sthän 447 b has both forms.
