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Epist, mology of Jainas
Again it can be asked that śrutajñāna also is self.cognitive ike other cognitions. Consequently, there should be a śrutadarśana preceding śrutajñāna. Dhavalā replies that this objection stands no more as śruta is preceded by mati, which is also jñāna. Similarly, manaḥparyāya also preceded by mati or avadhi, and therefore, has no corresponding darśana.
Again, there is one objection, which is a bit hard to explain. If darśana, being an internal appearance, is independent of the senses; the division of caksurdarśana and acakşurdarśana becomes groundless, because, in the region of internal cognitions the only instrument that works is the soul; which is common in all cases.
Dhavalā replies that the division of darśana is not based on the self-appearance but on its subsequent transformation into jñāna. Caksurdarśana means the self-appearance resulting into visual cognition and so on. According to Jaipas every cognition of an exterpal object is preceded by the corresponding effort of soul which is termed after the resulting jñāna. The number of kşayopaśamas, responsible for darśana, is the same as that of resulting jñāna, This contention is not a fancy. It is based on sound logic. In each and every case of cognition we have to admit the consciousness of certain inherent power existing in the soul,
This explains the order of succession also in the case, of different darśanas. The darśana of jar is not coexistent with the darśana of cloth; because, they are produced in succession.
Two senses of self cognition
According to Jainism all cognitions apprehend the object as well as the self. But, Dhavalā holds that darśana does not apprehend the external object, while jñāna does not apprehend the self. We can explain this difficulty by analysing the mean. ing of the self (sva). The cognition of the self ( svaprakāśa ) has two meanings. Firstly, it is self-illumination accompanying all the appearances of external as well as the internal objects. Secondly, it is activity of the self occurring before
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