________________
अध्याय-८
will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapāṣāṇa' and 'andhapāṣāṇa'. Both inherently have gold; from the former it is possible to extract gold through processing but from the latter it is not possible to do so.1
The subdivisions of knowledge-covering (jñānāvaraṇa) karma have been mentioned. Now the subdivisions of perception-covering (darśanavarana) karma must be described.
चक्षुरचक्षुरवधिकेवलानां निद्रानिद्रानिद्राप्रचलाप्रचलाप्रचलास्त्यानगृद्धयश्च ॥७॥
[ चक्षुरचक्षुरवधिकेवलानां ] चक्षुदर्शनावरण, अचक्षुदर्शनावरण, अवधिदर्शनावरण, केवलदर्शनावरण [ निद्रानिद्रानिद्राप्रचलाप्रचलाप्रचलास्त्यानगृद्धयश्च ] निद्रा, निद्रानिद्रा, प्रचला, प्रचलाप्रचला और स्त्यानगृद्धि ये नौ भेद दर्शनावरण कर्म के हैं।
The four that cover ocular-perception (cakṣudarsana), nonocular-perception (acakṣudarśana), clairvoyantperception (avadhidarśana) and perfect-perception (kevaladarśana), and sleep (nidra), deep-sleep (nidrā
1 - Acarya Samantabhadra has provided another illustration: "These, purity (śuddhi) and impurity (aśuddhi), are two kinds of power akin to the cookability (pakya) or the non-cookability (apakya) of a cereal (viz. beans like uḍada and munga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhava), it is not open to logical argument (tarka)." (see 'Aptamimāmsā', verse 100.)
317
