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through the operation of the sense-organs and through their limitation. But we also get knowledge without the media of the senseorgans. This knowledge need not be limited. Because the limitations of the sense-organs are not operative in the complete or uneneveloped knowledge. Through the complete knowledge all the objects can be cognised at a time moment.
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KNOWLEDGE AND THE OBJECT OF KNOWLEDGE
The relation between the knowledge and the object of knowledge is like the object and its quality. The subject of knowledge is characterised by the possession of cognition. The object has a characteristic as the object of knowledge. Both these are independent. But both are intimately related in the sense that the object enters into relation with the cognition as the object of cognition and cognition has the relation of knowing the object. In this sense, we may say that there is no difference between the object and cognition.
KNOWLEDGE AND INTUITION
The psychic energy that the soul possesses is expressed in cognition, perception, and experience. The eyes perceive. The other experiences are possible through the other sense-organs including the manas. According to the agamas the experience through the eyes as well the experience through the other organs may be considered as darsana. Avadhi (clairvoyance) and kevala (omniscience) may also be considered as darśana. In this analysis darsana does not mean only perception. But it means the experience of the universe and the nondifference. Knowledge (jñäna) is analytic and it presents the varied characteristics of the object. Jñana is of five types, while darśana is of four types. Manaḥparyaya jñāna (telepathy) is not considered as drasana, because it cognises difference only.
A SOURCE-BOOK IN JAINA PHILOSOPHY
Jain Education International
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The universe has diversity when considered with reference to attributes, modes, but considered from the point of substance, it is one and undifferentiated. Therefore, we cannot say that the universe is one only or diverse only. The capacity of empirical knowledge is limited. Therefore, we first know the generality of the substance and then we cognise the diversity to be founded in the attributes and modes,
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