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Epistemology of Juinas
Moreover, Vyañjanavagraha lasts for a duration of innumerable moments, changing into Arthavagraha at the last moment. We cannot say that knowledge appeared suddenly at the last stage. It is an accumulation of the impressions taken in the innumerable moments. There is no instant without putting its mark. As the cloth is produced by all the threads constituting it; one cannot say, that the last thread is cloth and the others are not; similarly, impressions of all the instants combined make a knowledge. They cannot be divided into two groups, one as knowledge and the other as not-knowledge.
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According to Pujyapada and the exponents of first view, the distinction between Vyañjanavagraha and Arthavagraha consists in their degree of distinctness. Vyañjnavagraha is indistinct while the latter is distinct as compared with the
former.
This explanation does not appeal to the logical mind. There must be some distinct characteristic separating one stage from the other. If Darśana is the first stage of awareness of general character, the succeeding stage would be the speculation of particularity, and the third is judgement. If the two stages of avagraha are fixed between awareness (darśana) and speculation (Iba) there must be some distinguishing factor. If the classification is based merely on the degree of distinctness, there are as many stages as the units of time.
According to the former view this difficulty does not arise. It is clear in its classification. Darśana is a psychical state preceding the contact; then, there is the contact known as Vyañjanavagraha, then, there is the general apprchension known as Arthāvagraha followed by the speculation (Ĩhā) which leads to judgement (aväya).
Types of Vyañjanāvagraha
The senses of sight and mind apprehende the object without physical contact, while the others depend upon contact. Accordingly, the sight and the mind do not pass through
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