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Indirect Knowledge
But, where the object is directly cognized, as in the case of manaḥparyaya, no such darśana is possible. But, this objection has no ground, as there is nothing which can prevent the possibility of acakṣurdarśana in case of the objects directly perceived. One can think over a jar which is directly perceived, and have a mental perception. The Jain as do not believe in the Buddhist epistemological division of objects, holding certain objects as merely perceptible while others as inferrible. In the logical period they have supported the theory of Pramanasamplava (convergence of the sources of knowledge). Even the existence of perceived fire on the hill-top they say, can be further examined through inference.
One more point of minor significance, that can be raised in this respect is, whether the cognition of a person with manaḥparyaya is direct or indirect. The position of the Jainas in this respect is very clear. When the object is cognized by manaḥparyaya it is direct or pratyakṣa and when it is cognized through acakṣurdarśana it is indirect or paroksa.
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According to another opinion a person with manaḥparyaya possesses avadhi also. So, the function of knowing (jānai) and perceiving (pasai) as related in the Nandi, are performed by Manaḥparyaya and avadhi respectively. This view is inconsistent with the Bhagavati, which holds that a person with Manaḥparyaya may or may not possess avadhi. But, the above difficulty can be explained if the statement of the Bhagavati is given a bit more consideration. The Bhagavati is related with jñāna only. It does not say anything about darśana. It does not propose that the coexistence of avadhidarśana and Manaḥparyāyajñāna also is merely a probability. Moreover, it can be held that in the stage of darśana there is no difference between avadhi and manaḥparyaya. In that stage they have a cognition of general type, which develops into avadhi in one case and manaḥparyaya in the other. That stage is termed as avadhi in a general way; on account of its being an all-inclusiveness. We cannot say that avadhi-darśana
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