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THE JAINA THEORY OF UPAYOGA
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truth'. However, the term darśana cannot be translated in terms of any of these, as acquaintance or simple apprehension; they signify underived knowledge. The terms refer to simple, direct and primitive experience. Stout says that it gives the bare presence of the object to consciousness. If so, darśana would quite differ from such a form of simple apprehension. Darśana has various degrees. It admits of perfect experience which is direct and unerring, kevala darśana. Thus, it would not be appropriate to identify darśana with such a simple and primitive form of knowledge as mentioned by Hobhouse, Russell and Stout. It is best to call it intuitive experience'. Jñāna is experience which presents the analytic features of objects. It is not a state of perception, because perception is a stage of experience. It is a stage of jñāna as well as darśana; we find that matijñāna and mati-darśana are two species of cognition. Sensation and perception belong to both forms of cognition, jñāna and darśana.
In the Dravyasargraha, Nemicandra says that soul in its pure form has the quality of consciousness. Brahmadeva, in his commentary writes that from the ultimate point of view, jīva is distinguished by its quality of consciousness. 24 It is the most direct and nearest reality of which any one who has introspected is most immediately aware.
Consciousness has been the most important point of discussion for philosophers, psychologists as well as scientists. Attempts have been made to solve the problem from various angles. In the Aitareya Aranyaka, an effort is made to understand the different stages of the development of consciousness in the universe. In the evolution of herbs, trees and all that is animal, the ātman is gradually developing. In the herbs, only sap is seen; in the animated beings, citta is seen; in man, there is gradual development of ātman, for he is now endowed with prajñā.25 Similarly, in the Chandog yopanişad, Prajāpati describes the progressive identification of ātman with body consciousness. The physico-psychological method is adopted in the Taittirīya.26 Finally, the atman as jñānamaya. and anandamaya is emphasized. The Jaina classification of the jīvas places the problem of the evolution of consciousness on a scientific basis. Jīvas have been classified into one, two, three, four and five-sensed, according to the number of the sense organs possessed by them. Jivas possessing the five senses are divided into those having mind and those without mind. It is now realized that the rise of consciousness is late in the evolution of life, from physical evolution to the evolution of life, mind and consciousness. However, it is difficult to say whether the ancient philosophers were aware of the evolution of life and consciousness in the sense understood to-day. Still, it would not be inappropriate to say that they were aware of the relatively later growth of mind and consciousness.
24 Dravyasamgraha, Verse 3. riccaya nayado du cedanā jassa. 25 Aitareya Aranyaka. 2.3.2. 26 As quoted by Saksena (S. K.) in Nature of Consciousness in Hindu Philosophy, p. 24.
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