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PROBLEM OF SIMULTANEOUS OCCURRENCE OF JÑANA AND DARSANA IN JAINISM
Dr. Shriprakash Pandey
The relation of jñāna and darśana has been a matter of great dispute among the Jaina scholars. Attributed to Dravyarthika and Paryayarthika, two view-points dealing with cognition in general and particular, these two types of cognition are technically called in Jaina philosophy- Jñāna and Darśana respectively. In Indian philosophy, the word 'Darśana' is generally used in three senses i.e. (I) visual perception (e.g. ghața-darśana) (ii) direct cognition (e.g. atma-darśana), (iii) a system of philosophy following a particular tradition (e.g. Nyāya-darśana, Vedanta-darśana etc.) However, two meanings of this word are peculiar to the Jaina tradition and are to be found in no other system; they are (i) faith (śraddhān) and (ii) cognition of the general (samanya-bodha) or bare cognition (alocanamatra). Thus in Jaina scriptures faith-in-faith (tattvasraddha) is called darśana; for example, Tattvärtha-śraddhānaṁ samyagdarśanam.' Knowledge is the main feature that distinguishes two classes of Reality i.e. Soul and Non-soul. Accordingly it has been divided into Empirical and Transcendental knowledge. The question of knowledge apart from its logical or its epistemological considerations has three aspects: The first aspect is whether there is any permanent entity as the abode of knowledge, the second is related with knowledge as a faculty and the third is concerned with knowledge as cognition or function. Here this paper will deal with the occurrence of Darśana and Jñana whether it comes in succession or simultaneously.
In Jainism, there has been three theories prevalent explaining the relation of Jñana and Darśana- 1. Kramavāda, 2. Yugapadvāda and Abhedavāda.
kei bhaṇanti jugavam jāṇai pasati ya kevali niyamā/ anne egantariyam icchanti sutovadeseṇa//
According to Kramavāda theory, Darśana and Jñāna both come into existence one after another, hence the occurrence of both will
