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SANMATI-TÄRKA
( II. 23, 24
ence in apprehending its objects, in practice it acquires two-fold names that of Darsana and Jñäna
In truth, however, Jñāna and Darsana in Kevalin ought to be regarded as identical otherwise it goes against the dictum of Šāstra. It is as followe :--
It is everywhere accepted that Jñāna -- knowledge, always follows Perception-Darsana. Now if Jñana and Darśana in Kevalin are different, this rule must hold good even in the case of a Kevalin. That is to say, even in the case of a Kevalin, Kevala Jñana ought to be regarded as following Kevala Darśana. It cannot be so regarded. This can never be, for as all the Labdhi spiritual acquisitions) are already obtained as knowledge of the forms (Sakára-upayoga). The beginning of Kevala-labd hi also takes place with Sākāropayoga. But if this is admitted we have to suppose Darsana as following ñāna which is simply absurd. For the usual rule is this that a Jñātā first apprehends things in their general form and afterwards in their particular form. 21, 22.
Following verses examine the illustration given by the Ekadesi objector.
जइ ओग्गहमेत्त दंसणं ति मण्णसि विसेसिपणाणं । मइणाणमेव दसणमेव सइ होइ निप्फरणं ॥ २३ ॥ एवं सेसिंदियदसणम्मि नियमेण होइ ण य जुत्तं । अह तत्थ णाणमत्त घेप्पइ चक्खुम्मि वि तहेव ॥ २४ ॥
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