________________
Jaina Karmology
95
It has an etymological meaning of seeing, observing or an instrument of seeing. It has a meaning of self-realisation, faith in doctrines or pathway of salvation.
In cognitive process, it means the first stage of knowledge where there is the first general contact or observation between the subject and object conating only the generalities without grasping the details. In fact, it is knowledge without details.
Thus, the term 'Darsana' has two-fold meanings: (i) external or physical observation, (ii) spiritual, psychical or internal observation. The Karma theory has also the dual meanings for this term. However, psychical meaning might have developed over physical meanings. The initial meaning of physcial seeing makes one to move towards its deeper spiritualism.
8. Thus, 'Darsana' means seeing or experiencing by or through the senses. The process or mechanism of seeing and vision and its instrumental organ is not described in detail in early Jaina texts. However, it is now known that sense-organ of sight-the eye (whose gross and fine details about structure and function are available in anatomy and physiology books) works like a camera with a lense, diaphragm and focussing device. The image of the objects falling on the eye-lens goes to retina (containing light-sensitive receiving elements) producing electrical or chemical changes therein and passing them on to visual area of the brain through motor nerves. The brain area analyses the above signals and subjects feel necessary sensation and experience of colour or form etc. If this visual area is removed anyhow, the person will be blind. The capacity of seeing depends upon the normalcy of eye and its hereditary and karmic character. The capacity could be improved by meditation and medication which may be removers of karmic veils in part. However, it is clear from the general scientific description of the process of seeing that a number of points could be explained scientifically and that the brain plays an important role in the process.
9. The aphorism 8.7 mentions five types of sleep. They may represent different stages of sleep as studied by doctors and psychologists. The aphorism also mentions three causes for sleep: (i) It removes fatigue of labour, work or tension, (ii) It removes distress and allows mind to become calm, (iii) It pacifies effects of passions and intoxications. These three points refer to the resting aspect of sleep. The scientists add a fourth cause also: (iv) sleep allows partial rest to the
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
