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A SOURCE-BOOK IN JAINA PHILOSOPHY
jñāna in the case of the kevalin. These three streams of thought have been coordinated from the point of view of (naya) by the famous logician Yagovijaya in the vikrama 17th century. From the point of view rjusūtranaya, successive presentation of darsana and jñāna in the case of kevalin is acceptable, because the view-point is to look at the particular moment the present. Jñāna and darśana in these moments can be considered as the cause and the effect. However, the relation of the cause and effect would be the view-point presented by rjusūtranaya. From the point of view of vyavahāra naya, the distinction between jñāna and darśana is accepted so the simultaneous cognition of both would be the acceptable view. From the point of view of samgrahanaya the emphasis is on non-difference between jñāna and darśana. It appears to be from the point of view of rational consideration that the non-difference point of view is more adequate.
There is the āgamic point of view which is based on the natural process of cognition and intuition. It is natural that in the first moment we experience the particulars as distinct and then we cognise the general among the particulars. The characteristic of cognition (jñāna) is of this type. It is a synthesis of bheda (difference) and abheda (non-distinct) and bhedābheda. However, knowledge with its emphasis on distinction and darśana with its emphasis on non-distinction cannot occur simultaneously.
Thus we have studied the problems of knowledge and intuition from the āgama yuga to the dārsanikayuga. Detailed discussion on these problems would be beyond the scope of this small book.
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Jñānabindu.
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