Dravya Sangraha

SR No.: 011098
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown
Total Pages: 324
Language: English
Classification: Book_English, P000, & P040
File Size: 29 MB

Page 67

DRAVY A-SAMGRAHA, 4.
Achaksu and Avadhi. w Adha, then. Kevalam, Kevala. et Damsapam, Darsana.
4. Upayoga is of two kinds, Darsana and Jõâna. Darsana is of four kinds. Darsana is known to be (divided into) Chakşu, Achaksu, Avadhi and Kevala.
COMMENTARY. Verses parallel to these are found in Pañchâstikayasamayasára, as follows:
"उवोगो स्खल दुविहोणाणेण य दंसणेण संजत्तो।
जीवस्स सबकालं अणण्णाभूदं वियाणीहि ॥ दसणमवि चखुजुदं अचखुजुदमवि य ओहिण सहियं । Purtagad are alle quoi Il
( ferragedett: 1 80, 82] i.e.," Upayoga is of two kinds, being connected with Jñana and Darsana : know that this Upayoga is at all times inseparable from Jiva. Darsana also is said to be with Chakşu, Achakşu, Avadhi and the endless and eternal Kevala."
Upayoga is the resultant of consciousness which, according to Nischaya Naya or realistic point of view, is the sole characteristic of Jiva. Roughly, Upayoga may be said to be a sort of inclination which arises from consciousness. This inclination is either towards Darsana or towards Jñana. The difference between Darsana and Jñâna consists in this, that in the former the details are not perceived, while in the latter the letails are also known. "Before we know things in a detailed way, there is the stage where we simply see, bear, or otherwise become conscious of it in a general way, without going into its ins and onts. We simply know it as belonging to a class, we may know it as a borse, for instance, without going into any further details as to its individual characteristics. This is the first stage of knowledge; it may be called detail-less knowledge or indefinite cognition (Harsana). If this stage is not experienced, there can be no knowledge of the thing."* Cognition of the details consists in Jñana (kqowledge).
Darsana is thus understood to be "cognition in an undifferentiated way......yon see a picture, for instance, but you do not go into the details of it ; you just know in a general way that it is a picture." +
* Jainism by Herbert Warren, p. 29.
The Karma Philosophy' by V. R. Gandhi, pp. 5-6,