Indologica Taurinensia

Author(s): Colette Caillat, Siegfried Lienhard, Irma Piovano, Saverio Sani
Publisher: Comitato AIT

Page 24

Piotr Balcerowicz
nent's criticism jointly points to a seeming affinity between Jaina avagraha and darśana that could be understood to tally with non-Jaina pratyaksa. Divākara's reply shows his intention to prove that darśana is something more and above avagraha 70.
5. A separate question is the exact semantic relationship between the term daṁsaņa occurring in STP in a variety of meanings and the term pratyakșa employed consistently in NA, i.e. whether there is any sense in which the daṁsaņa of STP corresponds to the pratyakṣa of NA.
5.1. Indeed on some occasions one might have an impression that the daṁsaņa of STP is used in the sense of perception as such an operation of the cognitive apparatus (not necessarily sense organs in the case of STP) that provides some awareness of an external object, either indistinct (vyañjita) or non-conceptual (nirvikalpaka). This happens for instance in the case of STP 2.25 71: ‘The cognition as regards an object not [directly) touched [by senses) and beyond the province [of senses) becomes insight (perception?), with the exception of such [cognition that pertains) to the provinces of the future and the past through the [inferential?) sign.'
Similarly, the verses of STP 2.27-29 72: “[27] In (case of] a conditioned person (in the state of bondage) the comprehension of objects is occasioned by the sensuous cognition and testimony; there is no insight in any one of them; wherefrom (should there be) insight [in them]? [28] Since objects cognised through testimony are not amenable to grasping [them] directly, therefore the word “insight” (perception?) does not apply to the cognition through testimony at all.
70. More on the above passage (STP 2.21-24), comp. BALCEROWICZ (20016: 365-366, $ 6.2.2). 71. STP 2.25: nānam aputthe avisae ya atthammi daṁsanam hoi/
mottūna lingao jam anāgayāiya-visaesu // 72. STP 2.27-29: mai-suya-nāna-nimitto chaumatthe hoi attha-uvalambho/
egayarammi vi tesim ņa daṁsaņam daṁsanam kutto? // jam paccakkha-gahanam na inti suya-ņāņa-sammiyā atthā / tamhā daṁsaņa-saddo na hoi sayale vi suya-nāne // jam aputthā bhāvā ohi-nnānāssa homti paccakkhā / tamhā ohi-nnāņo daṁsaņa-saddo vi uvayutto //