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96
INDIAN PHILOSOPHY
all sorts of things of all times and climes; but he does not know and see all of them always; he knows and sees that thing which he wants to know and see at a particular time and that too after having entered into proper meditations.
Under the wrong conception of darśana as sāmānyagrāhi and jñāna as visesagrāhi Jaina authors are compelled to declare that avadhi-darśana precedes avadhi-jñāna. But as avadhi-jñāna and avadhi-darśana are the cases of yogi-jñāna and yogi-darśana respectively, their order of occurrence should be reverse, that is, avadhi-jñāna should always precede avadhi-darśana. But we should acknowledge the fact that no Jaina work accepts this order of their occurrence. Of course, the order of jānai pāsai terms used in connection with avadhi-jñāna and avadhi-darśana in the Nandisātra corroborates our view.?!
According to Jainas manahparyāya-jñāna is that yogic cognition which cognizes the changes that take place in the subtle physical mindstuff when the jñāna faculty of ātman (= citta) operates. These changes are not thoughts, because thoughts are the cittavịttis (= jñānaparyāyas) that occur in the citta due to the functioning of mind, the organ of thought. We should bear in mind this distinction between manahparyāya and cittavrtti. This means that a yogi can infer the cittavrtti of others by the changes taking place in their mind-stuff, he can never see the cittavrttis of others. Thus, in this sense there is no possibility of paracitta-darśana. Paracitta-jñāna recognized by the Sankhya-Yoga and the Buddhist thinkers is identical with what the Jainas call manahparyāya-jñāna. Now, we understand why the Jainas have not recognized manahparyāyadarśana.72 By the changes taking place in the mind-stuff of others a yogi can infer cittavịttis (jñāna paryāyas) as also the objects of these cittavrttis. A yogi possessed of the capacity of avadhi-jñāna and avadhi-darśana may know and see the physical mind-stuffs and changes taking place in them but he is not able to infer from those changes the cittavrttis as also the objects of those cittavrttis. This seems to be the true answer to those logicians who are bent on wiping out the distinction between avadhi jñāna and manahparyāya-jñāna.73
What are kevalajñāna and kevaladarśana? Kevalajñāna and kevaladarśana are mostly taken to mean sarvajñatā and sarvadarsitā respectively. But kevalajñāna seems to be nothing but sva-jñāna (= ātmajñāna=cittajñāna), and kevaladarśana seems to be nothing but svadarśana (= ātmadarśana = cittadarsana). When the object of savikalpaka dhyāna is ātman (= citta), there takes place kevalajñāna. And the
