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Epistemology of Jainas mean the darśana springing from the vision, but that effort of of the soul wbich later on results into visual cognition. As a matter of fact the division of cakşurdarśana etc., has no real significance in the conception of Dhavala. It is merely assumed. Moreover, the distinction between visual and other senses exists on the physical plane only. The former grasps the object without any physical contact; while the others are touchsenses. In the plane of internal experience they do not hold any distinction. In case, darśana is an internal experience, this division has no ground. If, inspite of it, darśana is divided on the basis of future development, then, there should be six varieties corresponding to the five external senses ard the mind, and not two based on touch and without touch.
According to another view, referred by Dhavalā?, acakşurdarśana means recollection of the objects already perceived. Dhavalā rejects it on the plea that it would mean the absence of acakşurdarśana in one-sensed animals. If 'perceived' is held as 'grasped' by any of the senses, acakşurdarśana would be confined to a mental activity, and this comes to the view of Siddhasena Divākara.
Jinabhadra holds that manaḥparyāya apd śruta are followed by acakşurdarśana. Perhaps, Dhavalal has the same jo view.
3. Avadhidarśana is the awareness preceding avadhijñana. It has the same sphere of objectivity as avadhijñāna.
The above three types of darśanas occur before jñāna. Caksur and acakşur precede matijñāna while avadhi darśana preceded avadhi-jñāna. Sruta has no preceding darśana as it is preceded by matijñāna. Mabahparyāya also is preceded by jñāna, which we have already discussed.
4. The last type is kevaladarśana. It corresponds to kevalajñāna. According to the traditional view it occurs before kevalajñāna; but, it is not accepted by all. There are three views regarding it, each championed by a great stalwart of Jaipa tradition; which we propose to discuss in brief. 1. Dhavalā p. 380-382
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