Darshanopayog Aur Gyanapayog Ka Vishleshan - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Darshanopayog aur Gyanapayog ka Vishleshan" by Bansidhar Pandit:

The book, "Darshanopayog aur Gyanapayog ka Vishleshan" (Analysis of Perceptual Consciousness and Knowledge Consciousness) by Bansidhar Pandit, delves into fundamental concepts of Jain philosophy, primarily focusing on the nature of reality and the processes of perception and knowledge within the soul.

1. The Structure of the Universe (Vishva ki Rachana):

Jainism posits that the universe is composed of six types of substances (padarthas):

Jiva (Souls): Infinitely numerous.
Pudgala (Matter): Infinitely numerous.
Dharma (Principle of Motion): One.
Adharma (Principle of Rest): One.
Akasha (Space): One.
Kala (Time): Countless.

Each substance possesses its inherent, self-established inherent power (bhavati shakti). Souls and matter also possess a power of action (kriyavati shakti), making them active. Dharma, Adharma, Akasha, and Kala are considered inactive due to the absence of this power of action.

2. The Function of Each Substance (Pratyek Padarth ka Karya):

Akasha (Space): Continuously accommodates itself and all other substances.
Kala (Time): Continuously divides itself and all other substances into momentary and multi-momentary states.
Dharma (Motion): Facilitates the movement of souls and matter when necessary.
Adharma (Rest): Facilitates the cessation of movement of souls and matter when necessary.
Jiva (Soul): Perceives (darshan) and knows (gyana) itself and other substances through its inherent power, engaging in general observation (darshan) and special observation (gyana).
Pudgala (Matter): Undergoes transformations in taste, smell, touch, and color due to its inherent power. Souls and matter also engage in actions (kriyavati shakti) like movement and interaction.

3. Speciality of the Soul's Inherent Power (Jiv ki Bhavati Shakti mein Visheshata):

The soul's inherent power has been influenced by karmic substances since time immemorial. However, due to the gradual subsidence (kshayo-pasham) of karmic obscurations like knowledge-obscuring (jnana-avarana), perception-obscuring (darshana-avarana), and energy-obstructing (virya-antaraya) karmas, the soul's inherent power develops into the powers of knowledge (jnana-shakti), perception (darshan-shakti), and energy (virya-shakti). Souls who have completely annihilated these karmas have fully realized these powers.

While other karmas like charity-obstructing, gain-obstructing, enjoyment-obstructing, and consumption-obstructing karmas also influence the soul's power, their impact is primarily on the soul's power of action, so they are kept aside in this discussion.

4. The Nature of Knowledge Consciousness (Gyanopayog) and Perceptual Consciousness (Darshanopayog):

Gyanopayog: The function of the soul's developed knowledge power, which is the special observation or cognition of oneself and other substances.
Darshanopayog: The function of the soul's developed perceptual power, which is the general observation or perception of oneself and other substances.

5. The Meaning of Special and General Observation:

Special Observation (Gyanopayog): Analogous to a lamp illuminating objects. The soul, like a lamp, makes other substances manifest or known.
General Observation (Darshanopayog): Analogous to a mirror reflecting objects. The soul, like a mirror, has other substances reflected within it.

The text elaborates that the soul has the unique quality of both manifesting (like a lamp) and reflecting (like a mirror), unlike the lamp which only manifests and the mirror which only reflects. The soul reflects substances internally, and through this reflection, it manifests them externally (i.e., gains knowledge).

Key Analogy: The book uses the analogy of a lamp and a mirror to explain the soul's interaction with objects. A lamp illuminates but doesn't reflect, while a mirror reflects but doesn't illuminate. The soul, however, both reflects (has the object imprinted within) and illuminates (makes it known). The text emphasizes that the soul can only manifest an object (gain knowledge) after it has been reflected within it.

6. Darshanopayog as the Cause of Gyanopayog:

The text strongly asserts that Darshanopayog is the cause of Gyanopayog, citing the scripture "Dasanapurvam Gnanam" (Knowledge follows Perception). This is further supported by comparing Jain Darshanopayog with the Buddhist concept of "Pratyaksha" (Direct Perception).

7. Darshanopayog and Gyanopayog: Distinction and Equivalence:

Darshanopayog: Described as the reflection of an object in the soul. It is considered neither as valid (pramana) nor invalid (apramana) because it lacks both self-apprehension and other-apprehension. It is essentially the stage where the object is imprinted.
Gyanopayog: Described as the soul's manifestation or knowing of the object. It can be valid or invalid. It possesses self-apprehension (knowing that one knows) and, in the case of valid knowledge, other-apprehension (knowing the object).

8. Nature of Darshanopayog and Gyanopayog:

General Observation vs. Special Observation: Darshanopayog is general observation (grasping the object), while Gyanopayog is special observation (detailed knowledge of the object).
Formless vs. Formed (Nirakara vs. Sakara): Darshanopayog is formless as it lacks self and other-apprehension. Gyanopayog is formed as it possesses self-apprehension and, in valid knowledge, other-apprehension.
Without Choice vs. With Choice (Nirvikalpaka vs. Savikalpaka): Darshanopayog is without choice because it is devoid of the mental distinctions or judgments (vikalpas). Gyanopayog is with choice, involving judgments like "I know this object" or "This is an object."
Non-Determining vs. Determining (Avyavasayatmaka vs. Vyavasayatmaka): Darshanopayog is non-determining as it does not ascertain the nature of the object. Gyanopayog is determining, classifying and identifying the object.

9. The Operative Nature of Darshanopayog (Darshanopayog ki Upayogatmakta):

While Darshanopayog is described as passive (reflecting), it is considered operative because it is a necessary prerequisite for Gyanopayog. The text explains that even though the soul may be receptive to reflections from multiple senses simultaneously, it is the specific reflection that leads to knowledge that is termed Darshanopayog.

10. Darshanopayog is Distinct from Gyanopayog:

Several reasons are given for this distinction:

Qualitative Difference: Darshanopayog is general, formless, choiceless, and non-determining, while Gyanopayog is special, formed, choiceful, and determining.
Causal Relationship: Darshanopayog is the cause of Gyanopayog.
Scope: Darshanopayog pertains only to existing objects, whereas Gyanopayog can pertain to existing and, by resemblance, potentially non-existing objects.
Nature of Representation: Darshanopayog is the reflection of an object, while Gyanopayog is the manifestation (illumination) of an object.
Karmic Basis: Separate karmas (Darshanavarana and Jnanavarana) obscure these distinct powers, and their subsidence leads to the development of distinct Darshanopayog and Gyanopayog.

11. Order and Concurrence of Darshanopayog and Gyanopayog:

For limited souls (Chhadmastha): Gyanopayog follows Darshanopayog sequentially.
For omniscient souls (Kevali): Darshanopayog and Gyanopayog occur simultaneously. This is because the omniscient's knowledge is ever-present and all-encompassing, with perception and knowledge being intrinsically linked.

12. The Importance of Darshanopayog:

The text emphasizes the significance of Darshanopayog by explaining the classification of knowledge (Matijnana, Shruta-jnana, Avadhi-jnana, Manahparyaya-jnana, Kevala-jnana) into direct (pratyaksha) and indirect (paroksha).

Pratyaksha (Direct): Knowledge obtained without the aid of senses or mind (Avadhi, Manahparyaya, Kevala). Also, knowledge that involves a vivid and direct apprehension of the object.
Paroksha (Indirect): Knowledge obtained with the aid of senses or mind (Matijnana, Shruta-jnana). Also, knowledge that involves a vague or indirect apprehension of the object.

The direct causality of Darshanopayog in the formation of knowledge is presented as the fundamental reason why some knowledge is direct and some is indirect. The clarity and directness of the reflection in Darshanopayog determine the directness of the subsequent knowledge. The text explains that knowledge like memory, recognition, reasoning, and inference, which follow perception through intermediate steps (like memory following retention, recognition following memory, etc.), are considered indirect because the perceptual impression is not the immediate cause. Conversely, knowledge like Avagraha, Eha, Avaya, and Dharana, which are directly preceded by perception, are considered direct, even if they involve sensory aid.

In essence, the book argues that Darshanopayog is the foundational, reflective imprint of an object on the soul, and it is this imprint's clarity and direct relationship with subsequent cognitive processes that determines the nature of knowledge as direct or indirect. Therefore, Darshanopayog plays a crucial role in the entire epistemological framework of Jainism.