________________
-444
Epistemology of Jainas 1. Firstly, a reality consists of generality and particularity both combined. One without the other is inconceivable. Both of them appear simultaneously in each and every cognition. If generality is admitted as the object of darśana and particularity that of jñāna, they cannot appear at one and the same moment; as a person with incomplete knowledge cannot have two cognitions at a time. We shall have to admit, therefore, that none of the jñāna and darśana, is devoid of either of the two aspects.
2. Secondly, even if it is accepted that jñāna and darśana are related with one aspect each, they will lose their validity. A valid cognition means the knowledge of reality. Generality without particularity and particularity without generality are no more a reality. Their cognition means a partial cognition and hence, it is not valid.
3. Thirdly, the aspects of generality and particularity, in exclusion of each other cannot be the objects of knowledge, as one, divested of the other does not exist at all.
4. Fourthly, the conception of darśanāvaransya also goes against the popular view. Amongst the pine types of it, the first four follow the corresponding types of darśana. They cannot be understood independently. But, the remaining five types of slumber (nidra) etc. are self-evident. According to the theory of karman they do not put any obscurance on jñāna. They are related with darśana only. They do not put obstruction merely to the cognition of generality. They obstruct the very activity of soul towards knowing. Our body, and hence the physical sense of touch, is already in contact with the bed during sleep. Yet, cognition does not arise, as the soul activity is obstructed. In karma-literature darśanāvarana is compared with a gate-keeper who does not allow the person to be presented to the king. It means that darśanāvaraṇa is a general obstruction not allowing any type of cognition, general or particular. This is possible if the very activity of soul jsobstructed.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
