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Epistemology of Jainas
ways. In the later literature generally, the first view is followed's but, Virasena, who is held in very high esteem by Digambaras, successfully refutes the above view and establishes the second. It is strange that he did not get a following. The great scholars like Pūjyapāda, Akalanka and Vidyānanda do not care even to mention the second view. All of them are advocates of the first view. Of course, they lived earlier than Virasena, but not earlier than the date of the first view; which was first proposed by Kundakunda. We cannot say that the later scholars were not in its knowledge.
Brahmadeval makes an attempt to reconcile both the views. He says, 'If a parson explains both the views after understanding clearly the import of logic as well as the Āgamas and keeps an impartial attitude; then, both are correct. 'He holds that logic is meant for convincing others. It explains a theory in the light of the conceptions held by others. When a nonJaina asks about the difference between jñāna and darśana, he is roughly replied that darśana is the cognition of generality, while jñāna is that of particularity. But, when the same thing is explained for a clear understanding of darsana, it is the cognition of the self.
Brahmadeva's solution for the two views is not fully convincing; yet, be points out to one significant thing. It can be said, on this basis, that the first view is a later phase. It appears that this view was introduced as a logical interpretation of the Jaina theory. We have stated before that the Āgamas are silent about the self-cognizability of jñāna. Abbinibodhika, the synonym of mati, is explained as the cognition leaning towards the object. The introduction of 'sva' (self) in the definition of pramāna is a later development, perhaps borrowed from Dinnāga. But, it was adjusted in the system as the term pramāṇa in its early phase stood for an aggregate of jñāna as well as darśana. According to Dhavalā darśana is not excluded from the category of pramāņa. Moreover, the Jainas 1. Bịhaddravyasangraha p. 83
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