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A SOURCE-BOOK IN JAINA PHILOSOPHY
particular. According to this view darśana intuite the general features of an object without analysing the particulars. While jñāna gives the cognition based on the analysis of the specific features. According to the Jainas the universal and the particular are equally important and both of them are the essential charactertistics of the object. Without the one, the other cannot exit. Therefore, that cognition which grasps only the universal without understanding the specific features would not be a valid cognition. Similarly, the congnition which analyses the specific features of an object without grasping the universal aspect would also be not a true cognition.' Presenting this view point Brahmadeva, in his commentary on Dravyasangraha has suggested that the distinction between darśana and jñāna also be studied from the points of view of naya, especially from the logical and metaphysical point of view. From the logical point of view,it would be better to say that darśana grasps the universal features of the object. But from the metaphysical point of view the self is to comprehend the general and the specific features of the object or the inner or the outer aspects.2 From the practical point of view darśana and jñānas can be distinguished but from the noumenal point of view, there is no distinction between darśana and jñāna. The distinction between darśana and jñāna made on the basis of the principles of generality and particularity has been refuted by the Jainas from another point of view. It is said that this distinction has been made with a view to adopting the phraseology and falling in line of the other systems for the sake of logical distinctions. But one who has understood the Jaina philosophy properly has grasped the āgamic view of darśana and jñāna. The āgamic point of view emphasises that the aiman is distinct from the other objects, but darśana and jñāna are aspects of the same upayoga of the soul."
This type of the view of the non-distinction between darśana & jñāna has however been held by a few philosophers. Many Jaina philo
2 3 4
Şaškhandāgama, Dhavalavrtti 1, 1, 4. Dravyasangraha vrtti gāthā 44. Dravyasangraha výtti gāthā 44. Dravyasangraha vrtti gāthā 44.
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