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Society, Epistemology and Logic in Indian Tradition
in a living being as verbal knowledge or as discriminative knowledge (vivekajñāna). Discriminative knowledge is a significant nature of consciousness. Avadhijñāna, manaḥparyāyajñāna and kevalajñāna appear directly in a soul. Through avadhijñāna material world can be known without the use of sense organs and mind. manaḥparyāyajñāna is also direct knowledge, by which mental modes of others are known by a conscious monk. Kevalajñāna is a pure and perfect knowledge with which everything and its every mode is perceived lucidly.
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Knowledge illuminates itself as well as the object. In Niyamasāra Acārya Kundakunda propounds the selfluminosity of knowledge. He says -
"Knowledge is not without a soul and soul is not without knowledge. It is doubtless, hence, knowledge is self and object illuminating. Darśana is also self and object illuminating like knowledge."
Darśana is also a significant term in Jain scriptures to denote consciousness. It is an in-articulate cognition, which is succeeded by articulate-cognition i.e. knowledge. There are four types of darśana- (a) cakṣu-darśana (in-articulate cognition through eyes) (b) Acakṣu-darśana ( in-articulate cognition through mind and sense organs other than eyes) (c) Avadhi-darśana (in-articulate cognition directly by soul succeeded by avadhi-jñāna) (d) Kevala-darśana (in-articulate cognition or intuition directly by a soul succeeded by Kevalajñāna).
appāņam viņu nāṇam, nāṇam viņu appago na samdeho
tamhā saparapayasam nāṇam taha damsanam hodi II - Niyamasara, 171
