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Epistemology of Jainas
relations. Our indeterminate perception marks the lowest stage of immediacy, while the yogic intuition in ecstasy marks the highest limit of immediacy. Our indeterminate perception is below determinate perception, while the indeterminate perception of a yogin in ecstasy, is above determinate perception and indeed, above all determinate cognitions, presentative or representative, perceptual or conceptual. Our indeterminate perception is immediate 'sense-perception', while that of the yogin in ecstasy is immediate "intellectual intuition". Our indeterminate perception apprehends the mere form of an object, through an external sense-organ, while that of the yogin in ecstasy apprehends all the objects of the world simultaneously. The speciality of the indeterminate perception of a yogin lies only in the state of ecstasy. But the perception of yogin out of the condition of ecstasy can be both, determinate or indeterminate.
According to Jainism the cognition of yogins also, whether complete or incomplete, is preceded by indeterminate perception (darśana). It is only the manaḥ-paryaya jñāna (perception of others’miod) which is always determinate. The other two varieties pass through the stages of determipate as well as indeterminate.
But, in case of the cognition of an omniscient, there is a controversy whether he passes through two stages, or has one stage with both specialities or without the distinction. We shall discuss the problem along with Kevalajñāna and Kevaladarśana.
Ārsajñāna (Intutition Produced by Austerities)
Prasastapāda refers to another kind of supernarmal knowledge, which is kindred to yogipratyaksa. It is held that the sages, who are authors of the Sāstras, have a true intuitive cognition of all objects, past, present, and future, and also of dharma (moral Law) and other supersensible objects. Owing to its dependence on the contact of the manas with the self and peculiar dharma or power born of austerities, such an intuitive
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