Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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sophers do accept the distinction between the sākāra and anākāra upayoga. Their contention is that darsana is a expression of anākāra upayoga which grasps the general features of the object. While jñāna is an expression of the sākāra upayoga which analyses the specific features because it is the expression of upayoga in its anākāra form. Upayoga has these two forms sākāra and anakära. But here there is no distinction of generality and particularity in the object.
A SOURCE-BOOK IN JAINA PHILOSOPHY
We may now consider the relation of darsana and jñāna from the point of view of kāla (time). Jaina philosophers are agreed that in the case of chadmastha (one who has reached upto the 10th gunasthāna), he experiences darsana and jñāna successively. But in the case of the kevalin regarding the experience of darśana and jñāna there are different views. Three views have been mentioned. The first view says that the kevalin experiences darsana and jñāna successively. The second view gives importance to the simultaneous cognition of darsana and jñāna. According to the third view there is no difference between darsana and jñāna. They are identical. In the Prajñāpanā, there is a dialogue between Bhagavāna Mahāvīra & Gaņadhara Gautama. Gautama asked Bhagavana Can we say that a kevalin who grasps the nature of the Ratnaprabhā pṛthvī through forms, example, its colour and area etc., at the same time he intuites the object. Mahavira said, this interpretation is not correct.
Gautama asked, does the kevalin not simultaneously grasp the general nature of the pṛthvi & understand the nature through various categories of cognition. What is the reason for this?
Mahavira said, that the cognition of the kevalin is sākāra and his intuition is nirākāra. Therefore when he intuites (darsana), be does not cognise. But when he gets cognition, he does not inituite. They are successively possible. In this way up to the adhahsaptamiPrthvi, from Saudharmakalpa to Iṣatpāgbhāra pṛthvi, from the paramaņu (atom) to the innumerable pradega skandhas, you should understand this order of cognition and intuition.1
1 Prajapana pada 30, sutra 319, p. 531.