The Doctrine of the Jainas, Described after the Old Sources c8.193.1

c8.193.1

obscuring knowledge (nāṇ’āvaraṇijja kamma) obstructs (acc. to Ṭhāṇ. 347 a) cognition in all its five forms. It causes—this is its aṇubhava § 85)—the obscuration of the senses as sources of cognition and of all knowledge gained by them (soy’āvaraṇa soya-viṇṇāṇ’āvaraṇa nett’āvaraṇa. netta-v.-āv., etc.). Insights gained by other than sensual means 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 (damsaṇ’āvaraṇijja or darisaṇ’āv. k.) arrives at the corresponding result for vision. It shows up in nine different kinds (Ṭhāṇ. 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)¹—including the intensive stages of both (niddā-niddā, p.-p.)—and onwards to acting while sleeping (thiṇ’addhi).² The Karman which is called the one to be perceived through the senses (veyaṇijja k.) represents the feelings of comfort and discomfort (sāyā- and asāyā-v.). 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 (mohaṇijja k.) producing disturbances in belief and conduct (damsaṇa-m.