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ON THE PROBLEM OF JÑANA-DARŠANA
107 69. Sanmatitarkaprakarana, 2.13 70. एकस्मिन् समये केवलज्ञानोपयोगे वृत्ते ततोऽन्यस्मिन् केवलदर्शनोपयोग इति, एवं
Ad114444 1 TBST, I. 31 71. ...IfuTrotot...FIRST Nandisutta (Mahavir Jain Vidyalaya Ed.) p. 11 72. According to the Sankhya-Yoga thinkers, puruşa is the seer and citta
is the knower. Objects of purusa's seeing (darśana) are the cittavịttis of his own citta. Puruşa can never see the cittavrttis of the citta that belongs to another puruşa. This philosophy recognizes the possibility of the jñāna of paracitta (rather paracittavrtti) but it rejects the possibility of darśana of paracitta (rather paracittavrtti). Buddhists have attributed both knowing and seeing to citta. Yet they seem to hold that one citta can know paracitta but it cannot see paracitta. Seeing of the citta amounts to experiencing the citta - svasamvedana. How can one-experience the paracitta ? This same logic has compelled the Jainas to reject manahparyāyadarśana. We feel that the Jaina term 'manahparyāyajñāna' is somewhat
misleading. 73. alarguacu CO 8C1 74. ai dorit - T u dalt, 4414/Hudat, tocaruldast i Sthānā
ngasūtra, 3.4.220 75. THT The et quuit HET MIT alati . 377ami a tratara auta nusta 114€!! Pravacanasāra, 1. See
also Tattvārthaslokavārtika, I. 30 76. Prabhācạndrācārya, the author of Nyāyakumudacandra, seems to
accept the possibility of the simultaneous occurrence of pure sensations (darśanas) due to five sense-organs. He says : chef
forfatura nusta Heffauigara Nyāyakumudacandra, p. 271 77. The Sankhya-Yoga thinkers have recognized pure sensations. They
do not call them darśanas. They call them indriyavrttis. These indriyavrttis are to be regarded as pure sensations so long as they do not give rise to cittavrtti (= buddhivịtti = adhyavasāya) and hence do not involve thought due to mental operation. Two or more indriyavrttis due to five jñānendriyas can occur simultaneously. This is what they believe. manfaçfarfar fara nyifayahihisha daft:i Sārkhyakārikā, 29. 481Safsuçfa: 1 Sārkhyasūtra, 2.32
