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The Sacred Books of the Jainas
This is called Achakṣu Darśana (Darśana not through the eye). Similarly, when Karmas obscuring Avadhi Darśana are removed, a Jiva can have Avadhi Darśana (conation before particular kind of psychic knowledge, limited by space and time and obtained directly by the soul e.g. clairvoyance). Lastly by the removal of the Karmas which obscure Kevala Darśana, a Jiva can have Kevala (or perfect) Darśana (in which everything in the three worlds existent in the present, past and future is at once cognized ).
Besides the four varieties of Karmas obscuring Darśana already mentioned, there are also five others mentioned by Umasvāmi e. g. Nidrā (sleep), Nidrānidrā (deep sleep), Prachala (Trance), Prachalaprachalā ( drowsiness) and Styānagriddhi (Somnambulistic state). These together with the Karmas obscuring Chaksu, Achakṣu, Avadhi and Kevala Darśana already mentioned, make up nine Darśanavaraniya Karmas.
Just as there are Darśanavaraṇiya Karmas which obscure Darśana, so there are Jñanavaraniya Karmas which obscure Jñana. Umāsvāmi has mentioned that there are five sorts of Jñānāvaraṇiya Karmas which obscure Mati, Śruta, Avadhi, Manaḥparyaya and Kevala knowledge3.
One may argue that in a knowledge of a pitcher, the pitcher and nothing else is the object of knowledge. Here the substance is the cause of its being the object of knowledge. But by denying as in the previous aphorism that the object is not the cause of knowledge, you must satisfy us by laying down the cause which particularises that such and such a thing would produce such and such a knowledge.
1. 'चक्षुरचक्षुरवधिकेवलानां निद्रानिद्रानिद्राप्रचलाप्रचलाप्रचलास्त्यानगृद्धयश्च ।' Tattvarthadhigama Sūtra VIII. 7.
2. Dravyasamgraha Edited by S. C. Ghoshal Page 10. 3. “मतिश्रुतावधिमनः पर्ययकेवलानाम् ।” Tattvārthadhigama Sūtra
VIII. 6.
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