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SANMATI-TARKA
[ 11. 21, 22
In the śāstra Darśana is divided into Cakşu, Acakşu, Avadhi and Kevala. From this division we can say that Jñāna and Darśana are different,
It is by the force of argument already proved that Kevala Jñāna is one and one only. How is it then that it has been the practice to speak of knowledge and perception as being different? The reason is similarly this that it has been so stated in the Šāstras. In Jain Śăstra among the fonr divisions of Darsana, Kevala Darsana is mentioned to be one. But if it is said that Kevala Jñana and Darśana are really different, since it is so distinctly stated in the Šāstras, we reply no. Whatever Sastra may say, it has been incontrovertibly proved that Absolute knowledge and perception are one but they are said to be different not because the cognitions are different but because the objects of this knowledge are two-fold viz., general and particular. 20
The following two verses describe the partial view (Ekadesi) :
दसणमोग्गहमेत्त 'घडो' त्ति णिव्वण्णणा हवइ णाणं । जह एत्थ केवलाण वि विसेसणं एत्तियं चेव ॥२१॥ दसणपुव्वं णाणं णाणणिमित्तं तु दसणं णत्थि । da graforesara TUT TUUET 11 23.11
(21) Just as all Avagraha is Darśana and definite comprehension of a thing such as
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