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Epistemology of Jainas
that stands against it, is, that it falls short in the case of intuitional cognitions. The Jaina Agamas accept distinction between darśana and jñana in the case of avadhi and kevala also. But, we cannot say, in their case, that one is obtained through mark while the other is not. All of them are direct. Siddhasena Ganin rejects the above view on this very ground.1
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(2) Darsana as Confined to the Present only: The second view is this; darśana apprehends the present only while jñāna is related with all the three tenses, present, past and future. We can compare this view with the modern thinkers like Russell, differentiating sensation from image. Russell holds that sensation is without any mixture of the past events or memory, while the image is not constructed until it is mixed with the past impressions or memory. This view also falls short in the case of intuitional knowledge, particularly that of omniscience, where every thing is perceptual.
It may be observed that the above two views, though logically sound, are not accepted, because they fall short in the case of supernatural knowledge.
(3) Darsana as the Apprehension of Generic character: According to Jainism everything consists of both the generic as well as the specific characters. It is also admitted that knowledge as a general rule, proceeds from generality to particularity. We have elaborately discussed this factor in the division of matijñāna. According to the present view dargana, apprehends generality while jñana is related with particularity. It can be said that the terms of generality and particularity are not fixed, they are relative. The same object can claim both the categories in different relations. But, in the present case generality means absolute generality, which is in no way particularity, such as the apprehension of mere being.
Though, this view is generally accepted by the Agamic as well as the later scholars; yet, it is not free from confusion. It
1. Tattvartha Sutra II, 8. p. 152
2. Sanmati Tarka 2. 1
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