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Epistemology of Jainas
graba. But, the paiscayikāvagraha is absolutely free from the potions of class, name etc. Yašovijaya holds the same as darśana.
This view, though rational, upsets the Agamic divisions of mati. The province of mati starts with vyañjanāvagraha and ends with dbāranā. To hold darśana as a middle stage makes the latter a part of mati.
(4) Darśana as the Representative of dravyārthika naya : Siddhasena Divākara, who always looks to the side of object, explains jñāna and darśana in another way. He says that universality and particularity are two aspects of one and the same individual. The consideration of these aspects is based on two different view-points (payas). The view-points related with the aspect of universality are known as dravyārthika while those with the aspect of particularity are termed as paryāyārthika. Darśana and jñāna stress upon these two fundamental aspects respectively. Though the object is same in both cases; yet, darśana takes into consideration the universal aspect, while jñāna the particular one.
'In the stage of omniscierce, when the object is intuitioned as whole and not in parts, and the knowledge is all comprehensive, the distinction of darśana and jñāna disappears.
(5) Darśanı as the cognition of particulars without particularity: According to Abhayadeva’, the commentator of Sanmati, Darśana is the cognition of particular objects without knowing their particularity. This is a logical explanation of Siddhasena in the light of Nyāya. It means that the object is same in the case of Darsana as well as Jñana. But, in the first case the particulars are not recognized as such. They are apprehended without any relation between one another.
(6) Darśana as the first two stages of Mati : Jinabhadra in his Višesāvaśyakabhāsya and Malayagiri in his commentary on the Sthânārga sūtra, refer to a view holding avagraba and ihā 1. Sanmatitarka II. 2. 2. Sanmatitarka Țikā p. 553
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