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JAINA PHILOSOPHY : AN INTRODUCTION
1. Visual intuition (cakşurdarśana). 2. Non-visual intuition (acakşurdarśana). 3. Limited direct intuition (avadhi-darśana). In visual intuition, the object is undefinedly visible.
In non-visual intuition, the object is undefinedly tangible to the other senses (including the mind).
In limited direct intuition, there is direct tangibility of material objects just preceding their knowledge, without the assistance of the senses (including the mind).
Darśana, thus, is divided into four kinds : 1. Perfect or natural intuition (kevala-darśana). 2. Visual intuition (cakşurdarśana). 3. Non-visual intuition (acakṣurdarśana).
4. Limited direct intuition (avadhi-darśana). Temporal Relation between Intuition and Knowledge :
As regards the temporal relation between intuition and knowledge, there is no unanimity among Jaina philosophers. The canonical conception of the above-mentioned problem is that two conscious activities cannot occur simultaneously. Even two perfect conscious activities, viz., perfect intuition and perfect knowledge are not an exception. This fact is recorded in the Avasyaka-niryukti as 'the omniscient cannot have two conscious activities simultaneously'. Therefore, as regards the canonical conception, it is free from doubt that intuition and knowledge - whether sensory or extra-sensory - cannot occur simultaneously. Regarding the occurrence of intuition and knowledge in imperfect persons, all the thinkers are unanimous, inasmuch as all of them admit the impossibility of the simultaneous occurrence of intuition and knowledge. But with respect to the case of perfect personalities, there is a great controversy among them. The opinions of these thinkers can be classified into three varieties. Some of them hold that the
1. Savvussa kevalissa jugavam do natthi uvaogā - Avašyakaniryukti,
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