Jaina Concept of Omniscience

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

Page 79

DARŠANA AND JÑANA
because he has the capacity of Kercla Darsor:a ard Kevala Jñana etc. but because he actualises these powers. Omniscience is not a potentiality but an actuality. Further, there is also no scriptural inconsistency in this position.6' So he comes to the conclusion that Kerala darśana and Kevala Jñana are one. In practice, two words, darśana and jñāna are used with reference to the non-liberated stages. 70 The first four kinds of knowledge which are imperfect and limited would cease to be completely replaced by absolute knowledge on the attainment of liberation.
Absolute knowledge is understood in two ways --- in its general and in its particular aspects. It may be asked if both are one and the same, how is it then that in practice they are spoken of as being different ? It is said that this is so because it has been stated in the śāstras,71 Siddhasena Divākara formulates his own defination of darśana as "that kind of knowledge which takes place as regards things untouched and which does not come within proper provirce. This cognition does not admit in its fold låt knowledge which takes place by virtue of Hetu (middle teim) as regards things that are to happen in future and other things."79 Jñana and Darśana can occur simultaneously without distinction as in the case of a perfect being who, as a rule, perceives and knows things simultaneously.73 Hence the view attributed to the so called śāstras that “there is an interval of one Samaya between the production of darśana ard ji ana should rct te accepted as a true Jaina doctrine,74 because one and the same Upayoga is responsible for both Jñāna and Darsana.
Yasovijaya, although he supports this position of Siddhasena Divākara, is rather reconciliatory in his attempt. He wants to reconcile these conflicting views with the help of
69 70 71
Ibid., II. 18. Ibid., II. 19. Ibid., II. 20.
72 Ibid., II. 25. 73 Ibid., II. 30. 74 Ibid., II. 31.