Jaina Concept of Omniscience

Author(s): Ramjee Singh
Publisher: L D Indology Ahmedabad

Page 75

62.
DARśANA AND JNANA
Other thinkers like Virasena, Kundakunda, Nemicandra, Brahmadeva etc. hold different views. To Virasena “ what comprehends an external object of the nature of universal-cum -particular is Jūāna and the grasping of the self of the same nature is darśana. ”44 Kundakunda tries to give an absolutistic interpretation when he says “ Jñāna illuminates other objects only, darśana iliumines the soul and the soul illuminates it. self and other objects. "4 5 Nemicandra thinks that “ Jñana is the detailed cognition of the real nature of the ego and non-ego, whils darśana is that of the generalities.”?46 Brahmadeva, the commentator on Dravya Sangraha distinguishes between the logical and scriptural meanings of Jñana and darśaria.47 According to the transcendental point of view, however, darśana and jñāna lose their identity in the Self.48 But apart from these three views on the subject the Jaina scholars generally admit the two fold division of consciousness into indeterminate and determinate. Relation between Darsana and Iñāna in the
State of Omniscience There are three views regarding the relationship between darśana and Jñāna in the state of omniscience. They are known as Kramavü:la ( Theory of Succession of darśana and jñāna), Sahavāda, (Theory of Simultaneity) and Abhedavāda ( Theory of Identity ). 1. Kramavāda :
According to this view Kevala darśana and Kevala jñāna are two different states of consciousness and they also occur alternatively in th: state of omniscience. It is argued that the
44 Virasena, Dhavalā Tīkā on şakhandāgama, I. 1.4. 45 Kundakunda, Niyama Sāra, 169. 46 Nemichandra, Dravya Sangraha, 142, 143. 47 Brahmadevi, Dravya Sangraha Vịtti, 44 (pp. 81-82). 48 Ibid., 82. 49 Siddha Sena Divākara, Sanmati-Turka, II. 4.