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INDIAN PHILOSOPHY
this we feel that our interpretation of jñāna and darśana is correct. Siddhasenagani, the commentator on the Tattvārthabhāsya, accepts this interpretations but he fails to see the real significance of this interpretation. On our interpretation jñāna is that cognition which involves thought (=vikalpa), whereas darśana is that cognition which is free from thought (= nirvikalpa).
We are very often told that in the case of ordinary persons darśana is followed by jñāna.60 Our interpretation does not conflict with this matter of fact. Pure sensations due to sense-organs are free from thought (nirvikalpa); hence they can legitimately be described as darśana. Cognitions involving thought (savikalpa) follow these pure sensations.
Thus, what is called nirvikalpa pratyaksa (= darśana) arises first and savikalpa pratyaksa (= jñāna), if it arises, arises after nirvikalpa pratyakşa. But in the case of dhyānas there is a reverse order. Savikalpa dhyāna invariably precedes nirvikalpa dhyāna.. This is the real significance of the statement that in the case of a tirthankara jñāna precedes darśana whereas in the case of ordinary persons (= chadmastha) darśana precedes jnana. Now we need not dilate upon this point.
We take up the problem of knowing-all (sarvajñatā) and seeing-all (sarva-darsitā). According to Jainas ātman (= citta) becomes vitarāga as soon as it destroys completely the mohaniya (deluding) karmas, rather moha (Delusion). And on the destruction of moha all the veils obscuring the infinity of jñāna as also all the veils obscuring the infinity of darśana get automatically destroyed without residue. When all the veils obscuring the infinity of jñāna are destroyed, the infinity of jñāna becomes manifest. (Here we are reminded. of Patañjali's declaration that on the removal of the veils of impurities the infinity of jñāna gets manifest - tadā sarvāvaranamalāpetasya jñānasya ānantyāt...) When all the veils obscuring the infinity of darśana are completely destroyed the infinity of darśana becomes manifest. According to Jainas, all the veils obscuring the infinity of jñāna and all the veils obscuring the infinity of darśana get destroyed simultaneously. Hence the infinity of jñāna and that of darsana become manifest simultaneously. That is, both these faculties become pure (suddha, aklista, nirāvarana) simultaneously. Thus, ānantya of jñāna and darsana is nothing but their pristine nature free from all obscuring veils. As a result of this ānantya of jñāna and darśana, ātman (=citta) acquires simultaneously the capacity (labdhi, siddhi) to know all things and the capacity to see all things. Though these capacities (labdhi) are acquired simultaneously they do not operate simultaneous
