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INDIAN PHILOSOPHY
darśana are the two faculties constituting the nature of citta. Hence as faculties they are always there in citta, even in the state of Nirvāṇa.
(4) Jaina Authors on the Problem of Jñāna-darśana The hoary antiquity of Jaina conception of jñānāvaraṇa and darśanāvarana47 clearly suggests the antiquity of the distinction between jñāna and darśana. Again, the Jaina conception of four infinities' (anantacatustaya) as the nature of ātman (= citta) points to their distinction because these four infinities include the infinity due to jñāna and the infinity due to darśana. These infinities get fully manifest when ātman (= citta) destroys all the concerned veils of karmas. Moreover, the frequent occurrence of the phrases “jāņadi passadi' and “jāņamāņe pāsamāņe' in the Jaina Agamas goes to prove their distinction. Only loosely speaking darśana is sometimes regarded as a case of jñāna but truly speaking it is a faculty quite distinct from that of jñāna." According to Jainas ātman (= citta) is prakāšarūpa; they use the term upayoga for this prakāśa. Jñānasakti (faculty of jñāna) and darśanaśakti.(faculty of darśana) both together constitute the nature of this prakāśa. That is, there is no possibility whatsoever of prakāśa being bereft of these two faculties; prakāsa cannot be found alone without these two faculties," nor can these two faculties be found without this prakāśa. In this sense only these two faculties are regarded as identical with upayoga and hence identical with one another. But as faculties they are always quite distinct from one another.
‘Knowing and seeing One' (jāņamıņe pāsamāņe) is a characteristic description of vītarāga Mahāvīra. The objects of his knowing and seeing are usually lokālokaso and dhamma (Religion). One of the objects of Buddha's knowing and seeing is, as we know, all dharmàs. By fall dharmas' is meant the essence (viz. pratītyasamutpāda) of all dharmas (= elements). Similarly, by lokāloka is probably meant the essence (viz. uppannei vā vigamei vā dhuvei va = utpāda-vyaya-dhrauvya) of all things. Again, Four Noble Truths are recognized as an object of Buddha's knowing and seeing. Similarly, Dhamma is recognized as an object of Mahāvīra's knowing and seeing.
The order of the occurrence of knowing and seeing in the case of vītarāga Mahāvīra is suggested by the order of their mention in the Agamas. Again, there is a view that in the case of one who has completely destroyed all the concerned karmas darśana (= seeing) invariably follows jñāna (= knowing). 52
