Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

Page 108

JNANA AND DARŠANA
71
We propose to render jñāna as determinate knowledge and darśana as 'indeterminate intuition' although we are fully conscious of the inadequacy of the translation. For the sake of convenience we shall sometimes use simply 'knowledge' for jñāna and intuition' for darśana.
The hoary antiquity of the Jaina conception of jñānāvarana and darśanāvarana points to the antiquity of the distinction between jñāna and darśana. The Jaina Āgamas use the terms jānai and päsai in order to express the two faculties of the soul. The Prajñāpanā Sutra recognizes a peculiar faculty called päsanay, and in this connection we should notice the contents of its two chapters dealing severally with upayoga and päsanayā (rendered paśyattā in Sanskrit). It is recognized that both upayoga and paśyattā can be sākāra as well as anākāra. This means that both jñāna and darśana can belong to both the categories of upayoga and paśyattä. Distinguishing between upayoga and paśyattā, the commentator Malayagiri says: “Sākāra upayoga consists of five classes of knowledge (viz. mati, śruta, avadhi, manahparyaya and kevala) and three classes of non-knowledge (viz. mati-ajñāna, Śruta-ajñāna and avadhi-ajñāna or vibhanga). Sākāra paśyattā, on the other hand, consists only of six classes (out of the eight just mentioned) inasmuch as mati-jñāna and mati-ajñāna are not included therein. Paśyattā is derived from drś and means prekşana and, by convention, connotes prolonged vision' with reference to determinate knowledge and clear vision' with reference to indeterminate intuition. Mati-jñāna and mati-ajñāna cognize only what is present and cannot be prolonged to what is past or future, and as such cannot possess paśyattā. Similarly, anākāra upayoga consists of four classes of darśana (intuition) viz, cakşurdarśana (eye-intuition), acaksur darśana
intuition by the mind as well as the sense-organs other than the eye), avadhi-darśana and kevala-darśana. Anākāra paśyattā, on the other hand, consists only of three classes (out of these four), inasmuch as acakşurdarśana being devoid of 'clear vision cannot possess paśyattā, and as such is excluded from the category of anākāra paśyattā.'3
1 PYSū, padas 29 and 30. 2 sāgāro-'vaoge ya aṇāgāro-'vaoge ya–PySü, pada 29.
săgărapăsaņayă añāgāra-pāsaņaya-PySu, pada 30.
3 pañca jñānāni trīṇy ajñānāni 'ty aştavidhaḥ sākāra upayogaḥ sākārapaśyattā tu sadvidhā, matijñāna-matyajñānayoh paśyattayoḥ anabhyupagamāt, kasmād iti cet, ucyate, iha paśyattā nārna paśyato bhāva ucyate, paśyato bhāvas ca dráir prekşane' iti vacanāt prekṣaṇam iha rūdhivaśāt säkārapaśyattāyām cintyamānāyām pradīrgha-kālam anākāra paśyattāyām cintyamānāyām prakrstam parişphuţarūpam îkşanam ava seyam. ...... matijñānamatyajñāne tu utpannāvinaşțărtha-grāhake sampratakāla-vişaye..... tathā cakşurdarśanam acakşurdarśanam avadhi-darśanamkevala-darśanam iti caturvidho 'nākāropayogaḥ, anäkāra-paśyattā tu trividhā, acakşur-darśanasyā 'nākārapaśyattă-sabda-vācyatvābhāvāt, kasmād iti cet-acaksur-darśane parisphuţarūpam ikşaņam na vidyate-Malayagiri's Tīkā on PrSū, pada 30.