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A SOURCE-BOOK IN JAINA PHILOSOPHY
The consequential expression of the jñānāvarana karma may be either sarvaghāti (complete) or desaghātī which is partial.' Sarvaghātī jñānāvaranīya karma obscures the knowledge which is complete and which arises from the obscuration of knowledge, while daśaghāti jñānāvarana karma obscures partial knowledge obtained through the matijñāna and other forms of jñānāvarana. Mati, śruta, avadhi and manaḥparyaya jñānāvarana are desaghāti, while kevalajñānāvarana is sarvaghāti, because the sarvaghātī jñānāvaranu karma is concerned with the total obscuration of knowledge. However although survaghāti kevalajñānāvarana karma obscures omniscience but the jñāna of the ātman is not wiped out of the essential. When the dark clouds cover the sky, the light of the sun percolates through the clouds and enables us to distinguish between the night and the day.2 Again, just as the light of the sun piercing through thick dark clouds obscuring the vision of the sun illumines different parts in the surroundings and the buildings according to the natures and the type of construction and colour pattern. So also the jñānāvaraniya karma obscuring matijnana illumines various things with different intensities. There is no complete destruction of matijñāna. If that were to take place, jīva would be considered to be ajīva.
The maximum duration of this karma is 30 koțākoți sāgaropama and minimum antarmuhūrta" (less than 48 minutes).3 Darsanävarana kar na :
Darsanāvarana kurma obscures the intuitive experience. It obscures and inhibits the possibility of the cognition in which we apprehend the generality of an object without the discriminative knolwedge of the particulars. Due to the obscuration of the darśanavarana the
1 Sthānanga sutra 2, 4, 105 2 (a) Sthānāņāga, 2, 4, 105 ţikā
(b) Sthānānga-samavāyānga, pp. 94-95 Pt. Dalsukh Mālvaniyā
(c) Nandīsūtra 43 3 (a) Uttarādhyayana 33, 19-20
(b) Tattvārthasūtra 8, 15 (c) Pañcama Karmagrantha, gāthā 26.
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