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Panchastikayasara the perception of a physical object. Darśana 'may be chakşu darśana and achakşu darśana. Chakşu darśana means perception of an object through visual sensation. Achakşu darśana means perception through the other senses. Darśana or sense perception not only implies the passive receptivity of the mind but also the active interpretation of the received stimulus, i Darśana means the complication between the datum and mental construction. This is implied in the description given of "knowledge by acquaintance”. Mati, avagraha, fhá, avaya are different stages of sense perception. Avagraha refers to roughly the datum. But the datum does not mean anything. It is merely the ununderstood patch of colour, e. g. in the case of visual sensation. At the presentation of this visual patch there is the questioning attitude of mind which is represented by the term ihå. As a result of this examination we may interpret the object. This interpretation is avaya. In the case of visual perception these three different stages may not be clearly distinguishable. But in the case of auditory perception we may clearly recognise the different stages. Darśana then includes all these three stages, then only is the thing known to us.
These three stages together with darśana or recollection constitute the different forms of mati jñāna. But recollection is connected with memory and need not be brought under sense perception.
In this connection we have to notice one important point. The term darśana is not confined to sense perception. It is a general term including the sense perception as well as the supernormal perception of other kinds. Two kinds of supernormal perception are generally mentioned by Jaina thinkers--avadhi darśana and kevala darśana. Avadhi darśana refers to the peculiar kind of clairvoyant capacity which is able to perceive things and events in distant places and also in distant times, either past or future. Objects and events not evident to the normal sense perception are obvious to avadhi darśana. But the objects of avadhi perception appear as if they are perceived normally close at hand. It is said that avadhi darśana is concerned with only rupa dravyas or perceptual objects. The other darśana known as kevala darsana is perception par excellence. It is associated with perfect consciousness. This faculty is acquired only after complete emancipation from karmic bondage. To this perfect perception the whole reality is obvious. In short it refers to the all-perceiving faculty of paramātma. What we are justified in speaking of in connection with Jaina psycholy are tie normal sense perceptions, chakshu darśana and achakshu darśana, and the supernormal clairvoyant perception or avadhi darśana.
Jaina account of cognition is also interesting. Jñāna or understanding is said to be of different kinds according to means employed in cugnition (1) Mati jñāna is knowledge obtained through the normal means of sense perception and memory based upon the same. This is the common inheritance of all persons. (2) Śruta jñāna is knowledge obtained through testimony of books. This corresponds to knowlerler: li description. It is
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