Jain Journal 1978 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 26

JULY, 1978
illuminator and does not stand in need of another knowledge for its own illumination. It reveals an object while it is revealed by iteself.
4. Jñana and darsana :
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Before considering the various types of knowledge, it is essential to consider the two stages through which knowledge is acquired. Consciousness is the defining characteristic of soul. The consciousness can be 'determinate' as well as 'indeterminate'. If jñāna is detailed and determinate knowledge, darsana is a general, indeterminate perception or cognition. Before we know a thing in a detailed way there is the stage when we simply perceive or become conscious of its existence. This is indefinite, indistinct intuition, that is Darsana. The details about the object are not perceived and naturally there is no question of identifying the object as belonging to a particular class or group. It contains only existence as its content. In the next stage we get clear and definite comprehension of the class characteristics of the object and this paves the way for a further expansion of the domain of knowledge.
The two stages of darsana and jñāna may be described as 'knowledge by acquaintance' and 'Knowledge about'. In the first stage (darsana) there is only the contact of the object with the mind and in the second (jñāna) there is a mental comprehension of the details about the quality and class of the object. This distinction is generally agreed to by all the Jaina philosophers through emphasis on the one or the other aspects of the dichotomy make for different expressions of the same fundamental position.
When apprehension and comprehension are referred to as stages of getting knowledge, the question arises whether there is a temporal relationship between the two. In this context we find three views being expressed by the Jaina philosophers (1) that apprehension and comprehension occur simultaneously, (2) that they occur successively and (3) that there is a complete identity between the two. They also point out that the whole controversy regarding the simultaneity or otherwise of the occurance of apprehension and comprehension is only with respect to a perfected person-the Kevala-Jnani. There is no controversy regarding the imperfect man.
(1) The first is the cannonical position and the main argument put forward for this position is that in the perfected man, the apprehension obscuring karma as well as comprehension obscuring karma are both destroyed and since the obstruction are completely removed, darsana