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The Siddhanti on his part is accosted by the objector thus:- If the two functions namely Jñana and Darśana are not regarded as separate and if the Avagraha portion of Mati be not regarded as Darśana how are you going to account for the fact that in the Sastra the two terms Cakṣu-darśana and Acakṣu-darśana are used in the sense of two different functions?
CHAPTER II
To this, the Siddhanti answers thus: - Yes; we say that Jñana and Darśana are not two different functions. To say that Avagraha portion of Mati is Darśana and thus to account for the use of the term Darsana is, we think,
not quite proper. Still we think Śastra is quite right in using the two terms in different senges. This does not go contrary to the supposition that the two functions are identical. Our definition of Darśana is this: That knowledge which takes place through the medium of Cakṣu without touching its objects and through the medium of mind is called Cakṣu-darśana and Acakṣu-darśana respectively. The knowledge proceeding from inference is of course to be excluded from this definition According to this definition, knowledge of remote objects such as the sun or the moon, not actually in touch with eye but springing through the medium of eye is called Cakṣu-darśana. And the cognition of subtle things such as an atom or other things apprehended through mind is called Acakṣu-darśana, Cognition springing from mind alone (and not from any other senses falls under the head of Acakṣu-darśana, From this it follows that only two senses are such that they do not actually touch the objects which they perceive and
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