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Darsana
did not leave the self unknown as the Nyaya did. Like all other systems, admitting consciousness as a natural characteristic of the self, the Jaina also admitted the soul as self-luminary. But, he maintained two bases for the two phenomena in the same process. In the course of time pramāņa and samyagjñāna became synonyms, and the term jñāna included in it the self-cognition also. Consequently the logicians had to find out another explanation for darśana. Though, they gave up the original view; yet, did not abandon two things. Firstly, that darsana is the starting point of knowledge. Secondly, it is the apprehension of generality. With the advent of logical period, as I have stated before, the venue of eipstemological interpretations changed from subjective to objective. Consequently, the activity of mere soul was altogether left. The first stage of knowledge became contiguity between senses and the object; and 'sāmānyagrahana' was interpreted as the cognition of mere existence.
443
Another point which may be held responsible for the above two views is this; pramāņa is generally held as the cause of valid knowledge; but the Svetambaras and Digambaras differ from each other in the exact nature of that cause. Vidyananda holds that the cause of knowledge is labdhIndriya, meaning the psychical senses in the form of power. He clearly states that in the definition of pramāṇa, jñāna means the power of soul leading to the apprehension of an object. Devasūri, on the other hand, holds upayoga, i. e. attention or application of that power as the cause of knowledge. The stage of labdhi exists before the contiguity, but, that of attention comes after it. The view held by Dhavala, is nowhere mentioned by the Svetambaras. In the Digambara tradition we have both the views; for which the above difference regarding the cause of knowledge also may be held responsible to some extent.
Jain Education International
The Popular View Criticized by Virasena
Virasena1 criticizes the popular view on the following grounds:
1. Dhavala p. 145-8
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