Dravya Sangraha

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

Page 22

The Secred Book of the Jains
15
we recognise that Jlva has eight kinds of Jnana and four kinds of Darshana. Among the eight kinds of Jnana, varieties of impure or false knowledge are also included, but these can only be said in a general sense to be the characteristics of Jiva, for in Mukta or liberated Jiva, these are not possible. So Jiva in its pure state has only the characteristics of pure Jnana and Darshana.
The commentator says that verses 4-6 of Dravya Samgraha by explaining Upayoga refute the doctrine of Nyaya Philosophy, viz., that a thing and its qualitics are permanently distinct. It should be remembered that in Nyaya Philosophy the identity of a quality and the possessor of that quality is never recognised. Here it is said that Jnana and Darshana are not only the qualities of Jiva, but are identical with it. Now the question may arise how can this be possible ? Can we not conceive of qualities as separated from the possessor of the same ? The answer is that Jainism examines everything from different standpoints and though from the realistic point of view Jiva and its qualities are identical, we say from the ordinary or commonsense point of view that these are distinct. That is to say, in Jainism there is no dogmatic assertion as in Nyaya Philosophy that there can be no identity between a quality and the possessor of that qualities. On the contrary, the identity of Jiva and its qualities is recognised. Of course from the ordinary point of view we may recognise qualities as distinct from the possessor of them. That is to say, we can conceive the qualities as distinguishable, but not distinct from their possessor, that is, this separate existence is not real. In Panchastikava. samayasara also we find the following verse which expreses a similar view :
"दंसणणाणाणि तहा जीबरिणवद्धाणि णण्णभूदाणि । ववदेसदो पुधत्तं कुव्वंति हि णो सभावादो ॥"
[Verse No. 52.] "Darshana and Jnana, in a similar manner, are identical with Jiva and not separable from it. Only in common parlance we separate (Darshana and Jnana from Jiva), but in reality there is no such separation."
वरण रस पंचग धा दो फासा अट्ट रिपन्चया जीवे ।
यो संति अमुत्ति तदो ववहारा मुत्ति बंधादो ॥७॥ Vanua rasa pancha gandha do phasa attha nichchaya jive.
No santi amutti tado Vavahara mutti bandhado--(7).