Niyamsara

Author(s): Kundkundacharya, Uggar Sain
Publisher: ZZZ Unknown

Page 23

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THE SACRED BOOKS OF THE JAINAS.
In Webster's New International Dictionary it is said that conation is present wherever consciousness tends of itself to pass from one condition to another.
Perception is that act or process of the mind which makes known an external object; or the faculty by which one has knowledge through the medium or instrumentality of bodily organs.
Conception is defined in Beeton's Dictionary, as the simple apprehension or perception that we have of any object without proceeding to affirm or deny anything regarding it. In this sense the word conception would express very nearly the idea conveyed by the word Darsana as used in Jain Philosophy. In general language however the word conception as defined in Webster's Dictionary signifies that mental act or combination of acts by which an idea or notion is formed of an absent object of perception, or of a sensation formerly felt. When we see an object with eyes open, we have a perception of it, when the same object is presented to the mind, with the eyes shut, in idea only, or in memory, we have a Conception of it.
Cognition is defined as knowledge or certain knowledge as from personal view or experience.
Of the words cognition, conation, perception, and conception, conception would best convey the sense of the word Darsana, but it would be liable to mis-interpretation. Hence conation is the best word we can choose to express the idea. Darsana is that undifferentiated, detail-less, indefinite, hazy first stage of knowledge, which always precedes Jnána, which is detailed, definite certain knowledge of an object.
Swabháva-Jnána may be translated as natural knowledge, and Vibháva Jnana as non-natural knowledge.
The two are further defined in the next Gáthá.
केवल मिंदिरहियं असहायं तं सहावणाणं त्ति | aumfuzzfaacà fazramú zà giažu ? ? u
सगाणं चउभेयं मदिसुदओही तहेव मणपजं । अण्णाणं तित्रियप्पं मदियाई भेददो चेव ॥ १२ ॥ जुम्मं ।
केवलमिन्द्रियरहितमसहायं तत्स्वभावज्ञानमिति । संज्ञानेतरविकल्पे विभावज्ञानं भवेद्विविधम् ॥ ११ ॥