Sramana 2015 07

SR No.: 525093
Original Sutra Author: N/A
Author: Sundarshanlal Jain, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2015
Total Pages: 114
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 13 MB

Page 107

98 Śramana, Vol 66, No. 3, July-September 2015
object of darsana when it would synchronize with knowledge, and would exclude the object of jñāna when synchronizing with darśana. So for as the case of simultaneity of both is concerned, the difficulty of simultaneous statement of the contents of both would still remain. Omniscience would be only all conceived notion if it were admitted that the omniscient intuits the unknown and knows the un-intuited. The conception of separate entity of jñāna and darśana implies that the object of darśana remains forever untouched by jñāna and the object of jñāna remains forever untouched by darśana and consequently it follows that the whole reality ever remains unknown even to kevalin. Siddhasena hold that darśana is the cognition of external objects untouched by sense organs, provided the cognition does not cognize the past and future events by means of a linga (probans). The scripture do not recognize darśana in the case of manaḥparyāya, inasmuch as the manaḥparyāya cognizes only particular features of the mind-substance of others, and not its universal form. Mati and śruta have no corresponding daršana. In ethical field the term darsana is related with the manifestation of the natural quality of the soul. It is samyak (right) if the soul leans towards spiritual progress and believes in liberation as the highest aim of the life. It is mithya (wrong) if the soul is engrossed in worldly pleasure goes astray from the ultimate goal. According to Siddhasena Diväkara, darśana in the sense of attitude is to be included into mati-jñāna.
If we conclude the above discussion, Siddhasena Divakara seems to be more logical in dealing with this dispute on Jñana and Darśana by establishing his theory of temporal identity between the two.
References:
1.
2.
Tattvärtha-sutra, Umäsvāti, 1.2.
Nandisūtram with curṇi by Devavācaka, Prakrit Text Society, Varanasi, 1966, 40.1, p. 28
3. (i) Nandīsūtra, Madhukar Muni, APS, Vyawar, 1982, p.65 (ii) Avasyaka-niryukti, Sāmāyikādhyanam, Harsh Pushpamrita Granthmala, Lakhabaval, 1989, p. 96