________________
II..20]
[ 85
paryaya, it is exclusively said to be Jñana and not perception.
CHAPTER II
Absolute knowledge and perception are one, but in practice both the words Jñana and Darśana are used. Now the question arises: --If in the case of Absolute knowledge both the terms Jñāna and Darsana are accepted to point out one and the same thing for all practical purposes, why not so in the case of Manaḥparyaya? Why not say both Manaḥparyaya-Jñāna as well as Manaḥparyaya-Darśana? To this the Siddhanti gives the following answer :-' The object of the function of Manaḥparyaya is the mass of the atoms of mind. But the peculiarity of this function of Manaḥparyaya is that it takes its objects always in their particular aspect and never in their general aspect. As, therefore, the substances that are the objects of Manahparyaya are always comprehended in their particular aspect it is named in the Sastras as 'Knowledge.' The case of Absolute knowledge is altogether different. Though it is one, it is comprehended in two-fold ways-in its general as well as its particular aspect. It is therefore quite proper to use the words Jñana and Darśana with reference to Kevala Jñana. 19
The following verse gives another reason as to why one Absolute knowledge is said to be twofold:
चक्खु अचक्खुअवाहिकेवलारण समयम्मि दंसविश्रप्पा | परिपढिया केवलरणारणदंसरणा तेण ते अण्णा ॥ २० ॥
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
