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Durśana
445
As a matter of fact the consciousness of an object is accompanied by two appearances (pratyayas); ie the appearance of assertion (anvayapratyaya) and the appearance of negation (vyatirekapratyaya). When we see a jar, our aprearance asserts the existence of jar and negates the existence of other things. These two pratyayas are not separate from each other. They constitute two aspects of expression related with the same cognition. The appearance of an object is impossible without resorting to both of them. Anvayapratyaya is related with generality and vyatirekapratyaya with particularity. They appear in succession only when expressed through words or conceived discriminately; but, in general appearance they are simultaneous. Even in speech or conception the assertion of jar naturally means the negation of others. The only difference is that one sense is expressed while the other is implied. Darsapa and jñāna, which in the case of incomplete knowledge must have succession, cannot be related with two aspects appearing simultaneously and identically. Darśana is, therefore, simple awareness of the self without any contact with the object. This appearance is called svagata-pratyaya (self-awareness).
Siddhasena's view of jñāpa and darśana as the representative of two dayas also is untenable on the same ground. The Nayas are not cognitions of particular aspects; but expressions. In expression also the different aspect is not altogether left, but regarded as implied; which in no way can be interpreted as: absence. The aspects of generality and particularity are present in every appearance. In expression also the relevant point is put forth while the other goes to the background. The naya which totally rejects the possibility of other aspects is regarded as durnaya or nayābhāsa (fallacious view-point).
Dhavalal also rejects the view that avagraha and Thā are darśana while the other stages are jñāna. It specifically asserts that all the four stages, beginning with avagraha upto dhāraņā are matijñāna. 1. Ibid.
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