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 112

II]
JNANA AND DARSANA
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simultaneously. But among the Svetambara thinkers, some stick to the Agamas, while others go astray and assert either that a kevalin's jñāna and darśana are simultaneous or even that they are mutually identical and have no separate identity. We shall here briefly refer to the authors of these views.
The Avasyakaniryukti, as we have already stated, does not admit the possibility of simultaneous occurrence of jñāna and darśana of a kevalin. Then, we come to Umāsväti who says: 'The conscious activities manifesting themselves as mati, śruta, avadhi and manaḥparyaya occur in succession, and not simultaneously. The conscious activities of the omniscient lord, possessed of integrated jñāna and darśana, however, in respect of 'pure knowledge' and 'pure intuition'— which comprehend all objects and are independent occur simultaneously in every point of time'.1 It follows from this quotation that Umäsväti admitted simultaneous Occurrences of jñāna and darśana. The commentator Siddhasenaganin, however, gives a different interpretation in accordance with the Agamas, although he refers for the sake of refutation to some old commentators, possessed of logical intelligence, who interpreted the relevant statements of the Agamas otherwise and denied succession of conscious activities of a kevalin. The great Digambara Acārya Kundakunda clearly states that the jñāna and darsana of a kevalin occur simultaneously even as the light and heat of the sun occur simultaneously. Pujyapāda Devanandi follows Kundakunda. He says: 'Jñāna is sākāra 'determinate' while darśana is anākāra 'indeterminate'. They occur in succession in the chadmastha (i.e. one who is under the influence of the obstructive karmans) while in the niravarana (i.e. one who is completely free from the obstructive karmans) they occur simultaneously.'5
4
Now we come to the great logician Siddhasena Divakara who refused to admit the separate identity of jñāna and darśana because of logical difficulties. 'We can distinguish between jñāna and darśana up to manaḥparyaya. Kevala-jñāna, however, quâ jñāna and quâ darśana is identical.' According to Siddhasena Diväkara, those who,
1 matijñānādiṣu caturşu paryayeno 'payogo bhavati, na yugapat. sambhinnajñāna-darśanasya tu bhagavataḥ kevalino yugapat sarvabhāva-grāhake nirapekşe kevala-jñāne kevala-darśane ca anusamayam upayogo bhavati.-TSuBh, I. 31. 2 See Siddhasenagaṇin's Tika on the passage quoted above.
3 Cf. kecit paṇḍitammanyaḥ sutraṇy anyathākāram artham acakṣate tarkabalanuviddha-buddhayo väraṁvāreņo 'payogo nãsti, tat tu na pramāṇayāmaḥ, yata amnaye bhūyamsi sūtrāņi vāramvāreņo 'payogam pratipadayanti.-Ibid.
4 jugavam vaṭṭai nāņaṁ kevala-ṇāņissa damsanam ca tahā diņayara-payāsa-tāpaṁ jaha vaṭṭai taha muneyavvam.-Niyamasära, 159. 5 See SSi on TSu, II. 9.
maṇapajjava-ṇāṇamto ṇāṇassa ya darisanassa ya viseso
kevala-ṇāņam puna damsanam ti nāṇam ti ya samāņaṁ-STP, II. 3.