Indian Philosophy

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

Page 19

Philosophy-Origin and Subject-matter
The vision of things supersensuous is not had by everyone and all of a sudden; for there is a progressive order reaching upto that stage. In this connection there are to be met with three chief stages. First, in relation to the principle whose darśana is being sought after knowledge has to be gathered at the feet of experienced persons or from the collected utterances of such persons. This constitutes the stage of listening (śravaṇa). Then what is listened and what is understood thereby have to be further meditated and pondered over on the basis of argumentation, logic and reasoning. This constitutes the second stage. Afterwards, with a sense of concentration and with a mind rid of all affliction (=prepossession) one has to make endevour with a view to entering into the heart of the matter concerned. This constitutes the third stage. Unless these three stages are properly worked out the stage of darśana or direct realization is never worked out and on the other hand when these three stages are worked out there is no delay in realizing darśana. Viewed thus darśana is the pinnacle of truth-cognition while earlier three stages are progressive stepping-stones leading upto it. The words like tattvacintana', 'tattvavicaraṇā', 'tattvajijñāsā' and 'tattvamimāmsā' are indicative of the mental operation preliminary to the realization of darśana and not the darśana-operation itself. However, seers are but few while knowledge-seekers are possibly many. Someone might be occupying the first stage, some other the second, while a third one the third, but since all of them are directed towards darśana this their progressive mental operation is called darśana; and hence it is that often enough the words likes tattvacintana', 'tattvavicaraṇā', 'tattvajijñāsā' are found employed as synonyms for 'darśana' not only in popular usage but so also in the scriptural texts.
In the Buddhist tradition the three prajñas are indicative of this very order; they are śrutamayi, cintamayi and bhāvanāmayı (types of prajñā).
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This prolonged discussion has been undertaken with a view to making one, properly understand the differing shades of meaning characterizing the word 'darśana' on the one hand and 'tattvacintana' etc. on the other. In default of such an understanding we too often treat as darsana a mere śravana (the first stage), manana (the second stage) or nididhyasana (=the third stage) and claiming to have attained ultimate truth on the basis of that alone either develop a feeling of smugness or resort to obstinacy when a difference of opinion arises with another person.
9 Atmā va are drastavyaḥ śrotavyo mantavyo nididhyasitavyaḥ.
Maitreyi atmano va are darśanena śravanena matya vijñänenedam sarvam viditam. -Bṛhadaranyakopanisad 2.4.5
Agamenänumänena dhyänäbhyasarasena ca / Tridha prakalpayan prajñām labhate yogam uttamam // -Quoted in the bhasya on Yogasūtra 1.48