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438
Epistemology of Jainas
Daršana is recognized as 'sāmāpyagrahaņa' in all the texts. But the term sāmānya is interpreted differently. Virasena' and Brahmadeva2 assert that sāmānya means the self or jiva. Virasena says that the self is sāmānya (general); because, it is common in all the cases of cognition. He further states that visual darśana is the result of the ksayopabama of caksurdaršanāvarna. This kşayopaśama, though confined to visual perception only, does not make any distinction amongst the perceptions of different objects. Perception of jar is the result of similar ksayopasama as it is the perception of cloth. Ksayopaśama is the manifestation of a particular power. The power is not related with the cognition of particular objects, but, to the capacity of soul. It would illumine any object that is within the grasp of that capacity. The kşayopaśama is identical with the self and its first inclination towards application of that power is darśana. Brabmadeva holds that the self is sāmānya; because, it is common to all cognitions. The soul is a common cause in the perception of a jar as well as a cloth. The two cognitions are differentiated from each other on the basis of objects only.
Dhavalā and Akalarka
Another explanation in this context may be traced in Rājavārtika. Akalarkal states that consciousness has two forms; the subjective form (jñānākāra) and the objective form (iñeyākāra). The subjective form is like the mirror without reflection; and the objective form is like that with reflection. Darbapa, as stated by Dhavalā, can be identified with jñānākāra while jñāna with jñeyākāra. Akalanka relates jñānākāra as parātman while jõeyākāra as svātman; but, that is in respect of a jar, the object. If the same thing is considered in respect of the self or knowledge the order will be reverse. Then, jñādākāra would be considered as svātman and jñeyākāra or parāt1. Dhavalā p. 380-82 2. Bệhaddravyasangraha p. 81 3. Rājavārtika p. 55
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