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Darśana
437
tion of the self to know an object. This stage precedes the stage of contiguity. If we consider the process of knowledge, the above views can be put in the following order : 1. Inclination or mere awareness-The view held by
Dhavala 2. Contiguity-Siddhasena and Yasovijaya. 3. The cognition of mere existence-Pūjyapāda and the
logical period 4. Cognition of general type-Nemicandra and Brahmadeva
As a matter of fact the term avagraha and its general definition denote that it is the first stage where an object comes into consideration. Darśana, therefore, must be the stage of mere awareness or contiguity. In the latter case it would be confined to two senses only as the case of touch-senses goes to vyañjapāvagraha.
Further, the terms of vyañjanāvagraha and Arthāvagraha themselves support the above view. Vyañjanāvagraha is merely an activity of senses before reaching the object, as vyañjapā means the senses which manifest the object. It is in the stage of arthāvagraha that the object enters into the process. Now, darśana must be a stage preceding them. It can be nothing but the desire of soul towards knowing a particular object, which sets the senses at work.
Brahmadeval explains it in the following way: The self makes an effort to know the external object. It is an intellectual phenomenon resulting into jñāna. This effort is darśana while the later cognition is jõāna. For instance, a person is engaged in conceiving a jar, wishes to know a cloth. He turns his mind from the jar and tries to apply the same to cloth. The middle stage when the mind has left the association with jar and has not reached the cloth is darśana. This state lasts for a short while only. 1. Bịhaddravyasangraha p. 81
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