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ON THE PROBLEM OF JNANA-DARŠANA
89 clear form. Thus there takes place puruṣasākṣātkāra in the samprajñātayoga. Is there no possibility of cittasākṣātkāra which can be considered on par with this puruṣasākṣātkāra? According to Buddhism, when citta directs its faculty of seeing to operate upon itself in the non-reflective meditation, there arises cittasākṣātkāra in the non-reflective meditation. This is also a case of svasamvedana, but this svasamvedana falls under the category of yogi-darśana. Hence Buddhists have reserved the term 'svasamvedana' for that svasamvedana which is a permanent feature of citta.
In Sānkhya-Yoga cittavrttis are always objects of darsana but never objects of jñāna. But the Buddhists find no difficulty in accepting them as objects of jñāna too. According to Buddhists citta can direct its faculty of knowing (jñāna) to operate upon itself just as it directs its faculty of seeing to operate upon itself. Like sva-darśana sva-jñāna is a possibility in Buddhism, because Buddhism does not recognise the kartȚkarmavirodhadosa which is recognised by those systems that adopt anthropomorphic way of thinking.
As faculties (sakti) jñāna and darśana are two permanent features of citta. From the point of view of the manifestations of the darśana faculty we can safely state that darśana-manifestations due to six organs do not constitute the permanent feature of citta because their occurrence depends upon the operation of these six organs, nor does the darśanamanifestation in non-reflective meditation constitute the permanent feature of citta as it always follows reflective meditation (upanidhyānapūrvaka). But the darśana-manifestation called svasamvedana seems to be a permanent feature of citta as it never depends, for its occurrence, upon the operation of any organ. As svasamvedana involves grāhyagrāhakabhāva the Vijñānavādin Buddhists do not consider it to be a permanent feature, rather absolute feature, of citta. When citta transcends even the grāhya-grāhakabhāva involved in the svasamvedana it gets established in its absolute nature which is nothing but prakāśarūpatā. From the point of view of manifestations of jñāna faculty we can safely state that no jñāna manifestation constitutes the permanent feature of citta as each and every jñāna-manifestation depends upon the operation of manas (= mind = organ of thought).
This suggests the possibility of darśana-manifestation of the form of svasamvedana in Nirvāṇa and the impossibility of jñāna-manifestation in Nirvāṇa. As faculty jñāna will be there in Nirvāna. Thus jñāna and
