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ON THE PROBLEM OF JNANA-DARŠANA
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also because the jñeyas are alpa as compared with citta's (or cittavịtti's) ānantya.25 When citta becomes free from all veils, it being vibhu26 (ananta) becomes capable of getting transformed into the forms of all objects, and if it so desires, it actually gets transformed into the forms of all objects simultaneously, that is, it knows all (sarvajñatā) and hence the puruşa sees all (sarvadarśana). Knowing-all (sarvajñatā) and seeingall (sarvadarśana) have no chronological order but they do have logical order. From the point of view of logical order, knowing-all is prior to seeing-all. Again, knowing-all belongs to citta, while seeing-all belongs to puruṣa.
We have already said that vivekajñāna is the knowledge of ātman alone. In Sanskrit we may say : kevalasya ātmanah jñānam = kevalajñānam - vivekajñānam. And there arises kevaladarśana as soon as kevalajñāna takes place. Kevalajñāna and kevaladarśana arise first, and sarvajñatā and sarvadarśana follow them if at all they take place.
Once a person has attained aviplava vivekajñāna his punarbhava automatically ceases.27 That is, even if he does not assume the role of upadeştā and for that purpose does not become sarvajña-sarvadarsi as also even if he does not enter into the asamprajñāta-yoga, he is bound to be videhamukta when his body falls in due course.28 This is the reason why vivekakhyāti alone is regarded as hānopāya.29 Thus sarvajñatā, sarvadarśana and asamprajñāta-yoga are not absolutely necessary for the viveki to attain the state of videhamukta. Those vivekis alone who want to destroy the prārabdha karmas before their due time enter into asamprajñāta-yoga. Yoga system has recognised the efficacy of asamprajñāta-yoga to destroy the prārabdha-karmas, 30 .
(3) Buddhist View of Jñāna-Darsana In the Buddhist Pali Pitakas the occurrence of the phrase "jānāti passati' is frequent. “The knowing and seeing One' (jānatā-passatā) is a remarkable and characteristic description of the Buddha. He himself claims that he both knows and sees (tam aham jānāmi passāmi ti).32 And mostly Noble Truths and (Essence of) all things are given as the objects of his knowing and seeing. 33
This naturally suggests that in the case of the Buddha “knowing means “grasping by reasoning and thought' especially in what is called savitarkasavicāradhyāna (= reflective meditation), and ‘seeing' means the clear vision (of truth) which he gets in the following nirvitarkanirvicāra dhyāna (= non-reflective meditation) wherein, as its name
