14 Marganas : 9. Darshan Margana

Every Dravya has general and specific properties. However  without differentiating between them , a common observation of them together i.e. sensing their existence alone is called Darshan in the scriptures. While Gyana observes their different qualities, activities and types and thus notices them in details, Darshan accepts only their existence without any differentiation.

This sensing of objects is carried out by means of eyes which observes the objects in general and altogether, hence is known as Chakshu Darshan. On the other hand, sensing of objects without eyes , by means of remaining four senses and the mind is known as Achakshu Darshan.

Besides these two types of Darshan, there are two more types of darshan. One is Avadhi Darshan which is direct perception of smallest  permaanu(atom)  to largest skandh( aggregate  of particles) in the physical form is Avadhi Darshan.

The last is Keval Darshan, which is direct perception of all the objects of the universe without any need for illumination by sun, moon etc. Thus there are four types of Darshan described above. 

It may be noted that unlike Gyana Margana wherein a Jiva can have wrong knowledge which is described as Kumati, Kusruta or Kuavadhi Gyanas, in Darshan margana there is no such feasibility of seeing wrongly. All observations are without knowledge of the subject. In fact the knowledge follows later to the observation. Therefore while the knowledge can be wrong , the observation is not. Hence there is no differentiation of right belief or wrong belief in Darshan whereas the wrong knowledge leads to wrong belief.

Number of Jivas in various Darshan Marganas:  Upto three sensed Jivas there is no vision since they have senses of touch, taste and smell alone. Thus these jivas have only achakshu darshan. Since these include all one sensed jivas which are infinite, the number of jivas having achakshu darshan is also infinite. All these jivas are Mithya Drishti belonging to 1^st gunasthana only since they do not have self realization.

In four sensed and five sensed Jivas , they do have vision. However in the incomplete state of body formation, the vision is not physically present although the capability exists, therefore even in that state they are called Chakshu Darshani based on capability. This capability is realized after completion of body formation when the vision is formally available. At that time anyway they are Chakshu Darshani. The number of such Jivas in the universe is innumerable only. While Tiryanch can have four sensed and five sensed Jivas, all the remaining human , deva and naraki are only five sensed with mind. Hence all of them can have chakshu darshan. Tiryanch Jivas can have chakshu darshan in 1^st to 5^th gunasthana while deva and naraki can have in 1^st to 4^th gunasthana only. In humans all 14 gunasthana are possible with chakshu and achakshu darshan.

Avadhi darshan is available to all jivas who have avadhi gyana except that it does not have ku avadhi darshan even though the jiva may be having ku avadhi gyana. Therefore jivas of all four gati having avadhi gyana or ku avadhi gyana would be having avadhi darshan.

Keval darshan is available to all jivas having Keval gyana i.e. 13^th and 14^th gunasthana. So it is available only to humans. While for other jivas the darshan and gyana do not go together and it is always darshan followed by knowledge in time domain, for keval gyana such delay does not apply. The Keval darshan and keval gyana are together simultaneously. Hence it is said that omniscient sees and knows the entire universe at the same time in one samay period.

All jivas have minimum of achakshu darshan at least. Hence the number of achakshu darshani jivas is equal to entire number of jivas which is infinite.

In Dhavala, the description of Darshan margana is given in the context of Upayoga which is the effort of soul at a given moment. These are of two types Darshanopayoga and Gyanopayoga i.e. the Jiva either indulges in darshan or gyana at any given moment. Upto 12^th gunasthana he can be in one upayoga at any given moment. However for kevali bhagwan the upayoga is together i.e. he sees and knows simultaneously.  

An important point which is told there is that observation of inner self is darshan while knowing the objects other than self is gyana. That is why when Jiva is knowing others, he is not knowing the self.

Darshan is obscured by nine types of karmas. Of these four are corresponding to the four darshans. Besides there are five types of Nidras ( sleeps) which are called Nidra, Nidra Nidra, styan griddhi, prachala, prachala prachala which are various levels of sleep which prevent the Jiva to see an object. However it does not prevent him from knowing hence gyanopayoga is still present.