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Á SOURCE-BOOK IN JAINA PHILOSOPHY
realise." In this sense again, darsana and religion are two main aspects of the experience. Without religion, darsana would be merely delusive. Darsana becomes divine when it is strongly backed by religion. In other words, dargana and religion are two inseparable entities of life. Besides, they are complementary to each other. Religion without darśana is blind and darsana without religion is heretic. Bereft of darsana which gives the rational and intuitional basis for its belief and practice, religion would degenerate into mere blind belief and become only a collection of superstitious practices without any rational and intuitional basis. The early primitive forms of religion are blind and have no rational or intuitional basis. On the other hand, darśana without the fervour of religion would be empty as it would not flow with emotion and noble sentiments. The two are necessary for the realisation of the divine nature of man. Human life would be meaningless and devoid of the higher values of life, without the harmonious blending of darsana and religion in man's life and activity. A synthesis of the two would bring about a harmonious development in man's personality and endow him with a balanced view of life.
H.
DARSANA AND LIFE
It may be asked: What is the relation of darsana with life as such? The answer to it, is suggestive of the fact that man is given to thinking. Man continues to think and thinks constantly. As Aristotle said, "Man is a rational animal." Rationality is his chief characteristic. Reasoning is his prerogative and through it combined with his intuitive power, man seeks to build a structure of philosophy and darsana. Śankara sums up the unique nature of man thus: "Karma-jñānādhikarāt." He is one who is capable of both knowledge and moral freedom. When man ceases to think and to intuit, he falls down to the status of an animal. In short, it is impossible for a human being to live without darsana or faith. Man's life is a saga of constant and coherent thinking. First, the knowledge of the 'self' dawns on him and then of the 'other' as related to him. The knowledge, in fact, the realisation of the relation of the self with the other, is necessary for the realisation of one's highest goal of perfection. To meditate on the fundamental facts and values of life, to put them to the test of reason and to act up to the ideals and values of life, is the expression of the relation of darsana to life.
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