The Truth

Author(s): O P Jain
Publisher: Veer Nirvan Granth Prakashan Samiti

Page 37

THE TRUTH
5.2.1.1 Darsana is of four kinds i. e., chaksu, achaksu, avadhi and kevala. When the Darsana is received through the eye, it is Chaksu Darsana. When it is received through ear, nose, tongue, skin or mind, it is called Achaksu Darsana. When the Darsana is obtained directly by the soul but has limitations of time and space, it is called Avadhi Darsana. Here, one can see things in the limited past and future and in a limited sphere of space. The Kevala Darsana is also obtained directly by the soul and has no limitations of space or time i.e., it is perfect where everything in the whole Universe in past, present and future are visible. This is the attribute of soul only in its pure state. :
5.2.1.2 Jnana is of eight kinds viz Mati, Sruta, Avadhi, Manahparyaya, Kevala, Kumati, Kusruta and Ku-avadhi. The last three are merely false knowledge of the first three kinds. It will, therefore, be sufficient to explain the first five varieties of Jnana only.
Mati Jnana is the knowledge derived directly through senses.
Sruta Inana is the knowledge derived indirectly through scriptures (self study or hearing of lectures) and by analysis and inference from the knowledge obtained through senses. Aradhi Jnana is the psychic knowledge acquired directly by the soul, without the help of senses or mind, and is limited by space and time.
Manah-paryaya Jnana is the knowledge of ideas and thoughts of others without these having been expressed by them. Avadhi and Manah-paryaya Jnana are the occult powers about which we often read in old scriptures. Kevala Jnana is omniscience or knowledge of the entire Universe, in past, present and future, at one and at the same time. This is manifested only in pure souls and is their natural attribute.
5.2.2 Although in its natural state, the Jira is invisible, but in combination with matter, it appears to have a form, which in reality is the form of matter only in which the Jiva permeates. So it is according to Vyavahara Naya only, we may say that Jivas have form-men, animals etc.
According to Nischaya Naya, a Jiva is only the enjoyer of bliss resulting from its characteristic of infinite consciousness. But in its impure form, it degenerates from its true nature and develops unna