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CHAPTER II
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because the arrangement that only that process of knowledge which goes by the name of Avagraha is styled Darsana is also not free from flaw. While on the other hand understanding in the case of Chadmasthas is possible only if the presence of Mati and Śruta is granted. Now if Darsana is not believed to exist either in Matiupayoga or in Sruta-upayoga, Vyavahāra cannot be justified. Therefore, we arrive at a conclusion that the definition of Darsana outlined just before holds good, 27
Why Śrutā-jñāna is not Darsana ? जं पञ्चक्खग्गहणं ण इन्ति सुयणाणसम्मिया अत्था । तम्हा दंसणसहो ण होइ सयले वि सुयणाणे ॥ २८ ॥
The term Darśana cannot be applied to śruta-jñāna because the things conceived by śruta-jñāna cannot be directly conceived.
The definition of Darsana is only that the cognition which is neither begotten from the contact with nor comprehended by sense-organs is perception. According to this definition Śruta-jñāna is also Darsana because its objects are not all necessarily touched by sense.organs. How can it be said, then, that the term Darśana cannot be applied to Mati or Srata ? This objection can be met with by saying that Sruta-jñāna no doubt comprehends objects not touched by the sense-organs but it does this only indirectly. While the aforesaid definition of Darsana enjoins direct comprehension: This means, in
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