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Epistemology of Jainas
(10) Darśana as apprehension of the self: Virasena' refers to a view that every cognition apprehends the self as well as the external object. The two parts of objectivity are confined to darsana and jñāna respectively. Darśana apprehends the self only while jñāpa is related with external objects. This view fixes the provinces of jñāna and darśana definitely.
A point is raised that the above view goes against the general notion of jñāna. It is defined as cognition of the self as well as the object. If the distinction between jñāna and draśana is based on their being cognitions of the external objects and the self, respectively, jñāna stands no more as the cognition of both. Thus, the Jaina conception of knowledge would become identical with that of the Nyāya.
Brahmadeva” replies that the above objection is not applicable in the present case. The Naiyāyika does not hold darśana and jñāna as two different types of knowledge. He maintains that no knowledge is self-luminous. It means that there is no instrument to know knowledge itself. It would remaid always unknown at the time of its production. It is only in later stages that the knowledge itself can be cognised, if so desired. According to Jainism darśana and jñāda are two different types complementing each other. Thus, nothing remains unknown. They are two functions of the same agent. For instance, fire burns as well cooks. The activity of fire is the same in both cases. The distinction is based on the objects it operates upon. The same activity operates on fuel as burning, and on rice as cooking. Similarly, the same consciousness when acts as apprehension of the self, it is darśana; while the same is jñāna when. apprehending external objects. The division is based on the objects and not on the activity.
(11) Darśana as the first inclination of the self: Dhavalas. improves the last view that darśana starts with the first inclina1. Dhavalā pp. 145-48 2. Bșhaddravyasangraha p. 82 3. Dhavalā p. 458.9
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