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100
]
SANMATI-TARKA
[ II. 34-36
a question which of the Samyag-jñāna can properly become Samyag-darśana. To this he replies that Darsana is that process of knowledge which is firm in faith (Apāya) regarding Jaina scriptures. Samyag-darśana , he goes on, is a particular kind of inclination (Ruci) which is never essentially different from knowledge (Mati jñāna) that is based upon genuine, unshakable belief in things taught by Jinas.
This leads us to believe that the word Darsana as aged in Darsanā-varaña and Darśana-mobaniya at the time of describing varieties of Karmas, is not to be taken in the sense of Darsana but in the sense of jñāna.
It is no doubt true that Samyag.jñāna is Samyagdarśana but all Darsana is not always Samyag-jñāna because Darsana which is one-sided cannot claim to be Samyag jñāna.. It should touch all the facts of a thing. So it becomes established that Samyag-darśana as it is grounded on Anekānta can claim to be called Samyagjñāna. Therefore one who wishes to obtain Right Faith (Samyag-daśrana) should simply try for the acquision of Versatility of Aspects (Anekānta). 32-33.
Mention of a delusion created by the word Sadi-aparyavasita and its removal :
केवलणाण साई अपज्जवसिय ति दाइय सुत्त । तेत्तियमित्तोत्तूणा केइ विसेसं ण इच्छंति ॥ ३४ ॥ जे संघयणाईया भवत्थकेवलिविसेसपज्जाया । ते सिज्ज्ञमाणसमये ण होति विगयं तो होइ ॥ ३५ ॥
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