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ON THE PROBLEM OF JÑANA-DARŠANA
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nirvikalpaka dhyāna following this savikalpaka dhyāna gives rise to ātmasākṣātkāra (= cittasāşātkāra) as its object is ātman (= citta). This sāksātkāra is really kevaladarśana. (Like Buddhists Jainas too maintain that citta and its vịttis never remain unseen even for a moment. They are seen by themselves. This is what is called svasamvedana. But this is not to be regarded as kevaladarśana.) Study the following statements(1) ‘na havadi paradavvagayam damsaņamidi vannidam tamhā', (2) ditthi appapayāsayā ceva'. (Niyamasāra gāthās 160-161). We feel that these two statements have in view the kevaladarśana. All other darśanas see objects other than sva. It is only kevaladarśana that sees sva (= ātman=citta). From this it naturally follows that there is a jñāna which precedes this kevaladarśana and this jñāna should be regarded as kevalajñāna because its object is sva. Like Buddhists Jainas too hold that citta can direct its faculties of jñāna and darśana to operate upon itself.
Avadhi jñāna, manahparyāya-jñāna, sarva-jñāna and kevalajñāna are the cases of yogi-jñānas. Avadhi-darśana, sarva-darśana and kevaladarśana are the cases of yogi-darśanas. We have an Agamic statement that a person who has acquired any of the three jñānas viz. avadhijñāna, manahparyāyajñāna and kevalajñāna is a kevali.74 Hence the dictum
damsanapuvvam ņāņam chadamatthānam does not apply to these jñānas. These jñānas, being yogi-jñānas or kevalijñānas, invariably precede their corresponding darśanas.
Darśanas (rather darśana-manifestations) due to six sense-organs (including mind) are to be regarded as thought-free cognitions - pure sensations. Darśana' due to cakṣu (visual sense-organ) is called cakşudarśana'and darśanas due to other sense-organs (including mind) are called acakṣudarśana. According to Jainas no two or more darśanas out of these six can take place at a time.75 Thus they differ from the Buddhists on this point and agree with the Vaiseșikas. The Vaiseșikas could not accept the simultaneous occurrence of even the sensations due to five sense-organs because they regard the contact of atomic mind with the concerned sense-organ as necessary even for the rise of sensation and mind being one in each body as also atomic cannot come into contact with two or more sense-organs simultaneously. But what prevents Jainas from accepting their simultaneous occurrence ? The mind of the Jainas is body-sized, it is not atom-sized. Again, what compels the Jainas to accept the operation of mind as necessary even for the rise of these pure sensations due to five sense-organs? We think there is nothing to compel them. In answer to the question as to why two or more darśanas due
