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Epistemology of Jainas is not so, because it does not serve even as a cause. Thus, the fundamental difference between the two lies in their having or not having the subsequent stages.
The second explanation follows the Agamic notion and it is more reasonable. As a matter of fact, Jinabhadra says, the three categories of doubt etc. also, are included into Matijñāna. After all, they also emerge from the attention of consciousness and have the same process as that of valid knowledge. Validity in the Agamic school, is subjective and not objective. The Duration of Avagraha etc.
Vyañjapāvagraha is a contact between senses and the object. It does not produce any knowledge as the mind does not operate in it. It can last for antarmuhūrta (duration of time more than one āvalika and less than forty-eight minutes). Naiscayika Avagraba lasts for a moment only. Ibā and Avāya last for antarmuhūrta. Out of the three types of Dhāraņā Avicyavanā and smộti last for Antarmuhūrta; while the third category of Vāsanā can last for indefinite period. 1
The order of Causation in Avagraha etc.
Yasovijaya proposes that avagraha and Thā are cause and Apāya the result of knowledge. Avicyavanā the first category of Dhāraṇā, is confirmation of the judgement reached in the stage of Apāya. The remaining two categories of Dhāraņā are separate cognitions.
1. Višeşāvaśyaka Bhāsya G. 333-34 2. Jõānabindu p. 10
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