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Jaina Perspective in Philosophy and Religion
like Manikyanandi and Vadideva Sūri treat it as semblance of Pramāpal ( Pramabhāsa ). Abhayadeva in his commentary on Sammati-tarka, no doubt regard 'darśana' as 'Pramāna' but it is not in the logical sense but in the scriptural sense where darśana is regarded as Samyak-darśana. Yaśovijaya in his Trakabhāşā (p. 5) treats darśana as determinate perception and hence falls in the category of Pramapa, on the other hand excludes darśana from the category of Pramana.” Hemacandra also treat it as non-pramāņa.
We have seen that the term 'darśana' has been used in different senses in the Jaina Philosophy, However, even if we accept the most commonly accepted meaning of 'darśana' as direct knowledge of reality, it ceases to be universal in the true senses of the term as every system has its own conception of reality. Hence, there will be as many darśanas' as system of thought. This leads us to posits alternative standpoints in philosophy. This is Anekanta, which is the soul of Jaina thought and culture.
1. Parīkņā-mukham, VI. 2; Pramapa-naya-tattvaloka, VI.
24-25. 2. Tarkabhäşa, p. 1.
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