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Darsana
hold widely different views. Before going into the detailed account we would like to sum up them in the following:
1. The direct cognition is darśana while that obtained through a mark is jñāna.
2. Darsana apprehends the present only, while jñana is related with all the three times.
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3. Darsana is limited to the appearance of mere existence; while jñana begins with particularization.
4. Darśana represents the view-point of universality and jääna that of particularity.
5. Darśana is the cognition of particular object without knowing their particularity.
6. Darśana is the first two stages of mati; i. e. avagraha and Tha. Jñana begins from the stage of avaya.
7. Darśana stands on the same stage in the case of mind and vision where Vyañjanavagraha stands in the case of touch
senses.
8. Darśana is identical with Vyañjanavagraha; jñāna proceeds with Arthāvagraha.
9. Avagraha is Dargana; while the subsequent stages of tha etc. are jñāna.
10. Darśana apprehends the self only, while jñāna is related with external objects.
11. Darśana is the first inclination of soul towards knowing something, preceding the contiguity:
1) Darśana as Direci Cognition: The first view has been referred to by Siddhasena Ganin in his commentary on the Taevartha. Unfortunately, we are in the dark about the upholder of this view. Siddhasena Ganin mentions it only to reject it at the end. According to this view the term akāra, as stated in the Prajñāpana and other Agamas, means the mark. Sākāra
1. Prajñāpanā 15 pada
2. Tattvarthatīka Su. II. 8, p. 152
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