Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 15

Dravya-Sangra बसणमवि चक्खुजुदं अचखुजुदमवि य ओहिणा सहियं ।
परिणधणमणंतविसयं केवलियं चावि पएणतं ॥" . i. e, “Upayoga is of two kinds, being connected with Jnana and Darshana : know that this Upayoga is at all times inseparable from Jiva. Darshana also is said to be with Chaksu, Achaksu, Avadhi and the endless and eternal Kevala.
Upayoga is the resultant of consciousness which, according to Nischaya Naya or realistic point of view is the sole characteristic of
Jiva. Roughly, Upayoga may be said to be a sort of inclination which arises from consciousness. This inclination is either towards Darshana or towards Jnana. The difference between Darshana and Jnana consists in this, that in the former the details are not perceived, while in the later the details are also known. "Before we know things in a detailed way, there is the stage wherg we simply see, hear, or other wise become conscious of it in a general way; without going into its ins and outs. We simply know it as belonging to a class, we may know it as a horse, for instance, without going into any further details as to its individual characteristics. This is the first stage of knowledge, it may be called detail-less knowledge or indefinite cognition (Darshana ). If this stage is not experienced there can be no knowledge of the thing.” Cognition of the details consists in Jnana ( knowledge ).
Darshana is thus understood to be "cognition in an undifferentiated way .... you see a picture, for instance, but you do not go into the details of it; you just know in a general way that it is a picture.
Jiva, according to Jaina philosophy, consists of infinite Jnana and Darshana, but certain classes of Karma tend to obscure these. Darshana is of four kinds, Chaksu, Achaksu, Avadhi and Kevala, so there are also four kinds of Karma which obscure each of these varieties. When there is a cessation or mitigation (#41997H ) of one or more of these Varieties of Karma the corresponding class or classes of Darshana is or are evolved. Thus, by the removal of these Karmas, which obscure the Darshana which is received through the eye, a Jiva can see through the eyes. This is Chaksu Darshana (Darshana through the eye ) Again, by the removal of that Karma which obscure the Darshana through any sense other than the eye, or mind. a Jiva can cognise through the four organs of sense-ear nose, tongue or skin, and through the mind. This is called Achaksu Darshana ( Darshana not through the eye ). Similarly, when Karmas obscuring Avadhi Darshana are removed, a Jiva can have Avadhi