Agam 01 Ang 01 Acharang Sutra Aayaro Terapanth

SR No.: 006521
Original Sutra Author: N/A
Author: Tulsi Acharya
Publisher: Jain Vishva Bharati
Publication Year: 1981
Total Pages: 472
Language: English
Classification: Book_English, Agam, Canon, & agam_acharang
File Size: 17 MB

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annesim vā, amtie socca'4, the act of knowing is stated to be done through consensus of opinion, or interpretation made by others, or hearing from others. The verb pāsati, 75 on the other hand, in the phrase pāsamane ruvaim pasati like suneti in suņamāne saddaim suneti denotes simply the act of seeing with eyes, exactly as suneti denotes simply the act of hearing with ears. The word pasati is also used, as in the statement amto amto putide hamtarāņi pasati pudho vi savamtaim ,76 (in the interior of the body he perceives the foul interior humours and their several streams), figuratively to denote acuteness of intelligence. The derivative păsaga in the usages- uddeso pasagassa natthi77, etam pasagassa damsanam78, kimatthi uvadhi pāsagassa? 79, is used to denote a person of deep insight'. Similarly the derivative nani (from janati) in nissaram pasiya nani80, stands for a 'wise person' (the expression pasiya meaning 'having observed'). It is thus found that the verbs jāņati and pasati or their derivatives were used in various ways to denote the different aspect of the act of knowing or intuition sometimes accentuating the distinction, and on other occasions obliterating it beyond recognition. In the phrase nissaram pasiya nani, just quoted, the acts of jñāna and darsana are simultaneous, the latter being a part of the former. The distinction between the derivatives pāsaga and nani is almost nil, as both imply the penetrating insight of the seer or the knower, irrespective of the linguistic aspects of the term. The sharp line of demarcation between jñana and darśana drawn in traditional Jaina philosophy is absent in our text and the controversies that emerged among the stalwart supporters of the different theories on the relationship between the two concepts should have found an aetiological solution from the usages of the
terms in our text.
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(ix) Dhyana (meditation): The biography of the Nayaputta in the ninth chapter is an illustration of the role that was ibid. I. 1.1.3. & I. 5. 6. 114.
74.
75. ibid. I. 1.5.94.
76. ibid. 1. 2. 5.130.
77. ibid. I. 2.3.73.
78. ibid. I. 3.4.72.
79.
80.
ibid. 1.3.4.87. ibid. I. 3. 2. 45.