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ON THE PROBLEM OF JÑANA-DARŠANA
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('tattvapakşapāto hi dhiyām (= cittasya) svabhāvah-Yogavārtika 1.8). It gets clouded by klesas or moha. Hence Sankhya-Yoga thinkers and Buddhists have recognised klešāvarana, and Jainas have recognised mohaniya karma. All these three philosophies emphatically declare that sādhanā is required for the destruction of this āvarana, i.e., for the destruction of moha, the root-cause of all other klesas. On the destruction of moha, knowing of the truth and seeing of the truth automatically follow.
(2) Sankhya-Yoga View of Jňāna-Darśana According to Sānkhya-Yoga citta gets transformed into the form of its object. This is called 'knowing by citta', in other words, cittavrtti. As soon as cittavrtti (= jñāna) takes place it is reflected in the purusa (= Self). This is called 'seeing by puruṣa'. Puruşa directly sees cittavịttis and only indirectly sees external objects. (Hence sometimes in the first sense purusa is called sāksi and in the second sense he is called drastā.)" Purusa is drastā (seer), whereas citta is jñātā (knower). Puruşa can see but can never know. Citta can know but can never see. Such a clear
at dichotomy is found in this system. Though every cognition has both these aspects, viz. seeing and knowing, seeing is attributed to purusa alone and knowing is attributed to citta alone.l2 Knowing and seeing are always simultaneous because no cittavrtti remains unseen, even for a moment, by puruşa."3 All the cittavrttis are seen by purusa as soon as they arise. Though there is no chronological order, logical order is there. From the point of view of logical order, first a cittavrtti (iñāna) takes place and then its darśana by puruşa.
As we have already said, the object of seeing is, truly speaking, the cittavrtti alone and not the external object. Hence with the complete cessation of all the cittavrttis, achieved by a yogi in the asamprajñātayoga, the seeing also ceases, and purușa remains as seer without seeing, he never ceases to be a seer (draștā). At this stage though he is drastā he does not see because there is no object of his seeing. On the basis of the absence of seeing, we should not think that puruşa ceases to be drastā at this stage. The purusa of the yogi who has attained this stage is described as svarūpamātrapratistha, kevala, mukta,is darśanasakti, 16 etc. From this exposition it follows that this yogi neither thinks nor speaks He has subtle bodily activites only. (Compare this yogi with the sayogi kevali in the third and fourth stages of sukla-dhyāna, of the Jainas).
Vivekajñāna is the clear form of purusa (as distinct from sattva),
pa.
