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Study of Civakacintamani (iv) the obscuration of the transcendental knowledge of other's mind (nanahparyaya
jñānīvaraniya karma) (v) the obscuration of the infinite knowledge which is inherent in the soul
(kevala-jñānüraraniya karma).
This last karma completely obscures the infinite knowledge of the soul whereas the other four produce only disturbances of different degrees. 1
The obscuration of the perception of the soul can occur in nine ways. The first four kinds of the obscuration occur when the soul is psychologically and physically active and the other five when the sense organs of the soul are not active, i.e. when the soul is not in a state to perceive anything. The first four are (i) the obscuration of the physical sight through which the perception is made called
cak şur-darsanärara niya karma. (ii) the obscuration of the perception which is made through the other four senses
and the organ of thinking. known as acakşur-darsanāvaraniya karma. (iii) the obscuration of the perception of the past and material things, called
avadhi-darśanīvarani ya karma. (iv) the obscuration of complete perception known as kevala-darśanāvaraniya karma.
This obscures the perception completely whereas the other four only cause disturbances in the perception..
The other five karmas are : (i) light sleep which obscures perception (nidra-karma) (ii) deep sleep which obscures perception (nidra-nidrā karma) (iii) sound Jeep which occurs while sitting or standing (pracala-karma) (iv) intensive sleep which overcomes the soul while walking (pracala-pracalā karma) (v) somnambulistic condition of the soul in which no perception can take place
(styānagrddhi-karma).
The third kind of ghātiya karma the mohani ya karma deludes right belief and right conduct. These are called darśana-mohaniya2 and caritra-mohaniya karmas. The right belief-deluding karma enters the soul when it performs acts such as defaming the liberated souls (like Arhat), the scripture (śruta), the Jaina religious order, the religion or the celestial beings. 3 The right conduct deluding karma enters the soul due to its acts of intense passion.
The karma which deludes right belief disturbs the soul in three ways; (i) the delusion which affects the perfect belie! (samyak tva) (ii) the delusion which leads the soul to false belief or hetrodoxy (mithyātva) 1 Helmuth Von Glasenapp, The Doctrine of Karman in Jain philosophy, Bombay, 1942, p. 6. 2 Darsana in this context refers to faith 3 Ts. VI : 13.
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