Indian Philosophy

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

Page 18

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Philosophy
Origin and Subject-matter
remaining sense-organs eye stands very much closer to truth and evenhandedness - this is what Upanişads make known. And that is why a higher status is occupied by visual cognition - known as darśana'-in comparison to the remaining sense-born cognitions. Since in practical life vision is of great importance the grammarian's explanation of the word 'saksin (=witness)' is sākṣād drastā ( =one who sees directly )'.8
Since in practical and gross life darśana (=vision ) stands closest to truth it is this very word darśana' which was employed in the sense of spiritual cognition. Thus the sages, poets or yogins who have had a direct realization of the supersensuous things like soul, Supreme Soul etc. - that is, who have had an imperturbable and doubt-free realization of these things - are called 'drastr (=seer)'. Since the direct realization of things spiritual on their part comprehends truth it is called 'darśana'. Thus the word darśana' currently standing for the science of spiritual realization turns out to mean that clear, doubt-free and for that very reason unperturbed cognition which pertains to things supersensuous like soul, Supreme Soul etc.' Indeed darśana is the supreme limit of the purity of cognition and its again, darśana is the maturization of the purity of cognition. Thus we have seen as to what is the real - i,e, original - idea signified by the word 'darśana' traditionally current in the sense of 'science of spiritual realization'.
However, certain other issues too are connected therewith, and they too merit consideration. Just like the words "tattvavidyā' and 'tattvadarśana' certain other words too are employed in an identical sense; for example, the words tattvacintana', 'tattvavicāraṇā', 'tattva jijñāsā', 'tattvavijñāna' etc. To one viewing things superficially it might seem that these so many words darśana', 'tattvacintana', etc., since they are synonyms, convey the same sense, but on examining things in the light of the scriptural teaching and of experience the truth turns out to be a bit difierent. It is only when this truth is realized that we can understand as to how much and what type of mental endeavour has to be undertaken with a view to reaching that supreme level of knowledge-purity wbich is represented by darśana - also as to what are the chief stages to be traversed in the course of this mental endeavour and as to what distinguishes the shades of meaning possessed by the words darśana' on the one hand and tattvacintana' etc. on the other.
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Säksād drastā'. Sākşăto drastety asminn arthe in nämni syät. Säksi.
-Siddhahemaśabdānusāsana, Laghuvętti 7.1.197 In the sub-section Dyūtaparva of the section Sabhäparva is this very idea beautifilly expressed as follows by Vidura while reporting an ancient dialogue in the presence of the assembly : Samaksa darsanāt sākşyam śravänāc ceti dhāranät / Tasmāt satyam bruyan sākși dharmárthābhyām na hiyate || 2.61.76