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SANMATI-TARKA
( II. 25
perception is mentioned. On the other hand ear-knowledge or smell-knowledge are terms found used in Sastra. Now if you say, sight-perception is the only thing accepted in Šāstra then we say why this partiality in the case of sight perceptions. The proper thing, then, is to deny Cakşu-darsana in the case of the sense of sight along with the senses of hearing and smelling Unless you accept this position, you cannot account for Cakşudarsana and Acaksu-darśana. Either you shall have to accept Darśana impartially in the case of all the senses (not in the case of Cakşu alone) or you shall have to give up the idea of accepting any such thing as Cakşu-darśana. On the whole, it is difficult for you to account for the two terms -- Cakşu-darśana and Acakşu-darśana--as are found in the sāstra." 23, 24.
In the following verse the Siddhānti defines clearly the term Darsana thus :
णाणं अप्पुढे अविसए य अत्थम्मि दसणं होइ। मोत्तूण लिंगो जे अण्णागयाईयविसएसु ॥ २५ ॥
Darśana is that kind of knowledge which takes place as regards things untouched and which do not come within proper province. This cognition does not admit in its fold that knowledge which takes place by virtue of Hetu (the middle term) as regards things that are to happen in future and other things.
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