Dravya Sangraha

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

Page 78

The Sacred Book of the Jains 71
FSamaye, in the scriptures. H Bhannaye, is called.
43. That perception of the generalities of things without particularities in which there is no grasping of details, is called Darsana in (Jaina) scriptures.
COMMENTARY Darshana is knowledge without details. For example, when a person sees a cloth, as long as he is only conscious of the existence of something called cloth, he is said to have Darshana. But when he begins to have knowledge of the details viz. the size, colour, etc. of that piece of cloth, he is said to have Jnana. We have already made this clear in the commentary on Verse 4,
In Tatvarthadhigama Sutra of Uinasvami, we have "Samyak Darshana is faith in the principles of Jainism "["acare exi Fruiredia" PIP) That Darsana is not the same as the Darsana which we have described above. There Samyak Darshana means perfect faith, and details are present there, while here it means knowledge without details.
दसणपुव्वं गाणं छदुमत्थाणं ण दुरिण उवोगा।
जुगवं जमहा केवलिणाहे जुगवं तु ते दोवि॥ ४४ ॥ Damsanapuvvam nanam chhadumatthanam na dunni uvaoga. Jugavam jamha kevalinahe jugavam tu te dovi.—(44)
Padapatha---HTC Chhadumatthanam. of the Samsari Jivas a'ruyod Damsanapuvvam, preceded by Darsana, ug Nanam, Jnana. A E7 Jamha, for this reason. gfru Dunni, two. 391 Uvaoga, Upayoga. 9 Jugavam, simultaneously. Na, not. I Tu, but. afruig Kevalinahe, in Kevalis. Te, those. Do, two. à Vi, together. grei Jugavam, simultaneously.
44. In Samsari Jivas, Jnana is preceded by Darsiana. For this reason (in him ], the two Upayogas (viz. Jnana and Darshana ) do not (arise) simultaneously. But in Kevalis, both of these two (arise) simultaneously.
COMMENTARY Samsari Jivas or beings leading a mundane existence have Darshana or detail-less knowledge first of all. Then they have Inana or knowledge, with details. But this is not the case with Kevalis, who have Darshana and Jnana at once. The reason for this difference is that in Samsari Jivas, there are hindrances known as Darshanavaraniya and Jnanavaraniya Karmas (i.e. Karmas obscuring Darshana and Jnana), which must be destroyed or mitigated (Ksaya or Upasama) before Darshana or Jnana can arise, But in a Kevali, these obscuring