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intelligence. The derivative pāsaga in the usages-uddeso pāsagassa natthi,72 etam pāsagassa damsaņam,78 kimatthi uvadhī pāsagassa,"ois used denote 'a person of deep insight'. Similarly the derivative ņāņi (from jāpati) in nissāram pāsiya ņāņiso stands for a 'wise person' (the expression pasiya meaning 'having observed'). It is thus found that the verbs jānati and pasati or their derivatives were used in various ways to denote the different aspects of the act of knowing or intuition -sometimes accentuating the distinction, and on other occasions obliterating it beyond recognition. In the phrase nissāram pāsiya pāņi, just quoted, the acts of jñāna and darśana are simultaneous, the latter being a part of the former. The distiaction between the derivatives passaga and ņāņi is almost nil, as both imply the penetrating insight of the seer or the knower, irrespective of their linguistic connotations. The sharp line of demarcation between jñāņa and darśana, drawn in the traditional Jaina philosophy, is absent in our text and the controversies that emerged among the stalwart supporters of the different theories on the relationship between the two concepts should have found an aetiological solution from the usages of the terms in our text.
(ix) Dhyāna (meditation): The biography of the Nāyaputta in the ninth chapter is an illustration of the role that was assigned to jhāna (Skt. dhyana) in the life of an ascetic. His austerities flowed from his jhāņa. He meditated day and night, self-restrained, mindful and concentrated (rāim divam pi jayamāņe appamatte samāhite jhāti).81 He meditated internally, fixing his eyes on the horizontal plane of the length of a man (adu porisim ririyabhittim cakkhumāsajja amtaso jhāti) 82 “That great hero, free from all distractions (akukkue) and seated (in a suitable posture), meditated-looking above, below and in front in concentration without guile (apadiņne). Free from passions (akasāyī), devoid of greed (vigatagehī) and not attached to sounds and colours, he meditated."83 The conditions of meditation, as cryptically given here, are comparable to those given in early Buddhist scripture. Although it is not possible to have a full picture of the course of meditation followed by the Ņāyaputta, the strands that we are able to gather from stray references make it appear plausible that it was not essentially different from the one practised and preached by Gautama Buddha. There is a passage in our text which gives a somewhat vivid idea of what a meditator should do for gaining an insight into the nature of things. “With his (mental) eye wide open, and with a penetratilag insight into (the nature of the world (logavipassi) he knows the lower
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