Jain Satyaprakash 1936 11 12 SrNo 16 17

SR No.: 521516
Original Sutra Author: N/A
Author: Jaindharm Satyaprakash Samiti - Ahmedabad
Publisher: Jaindharm Satyaprakash Samiti Ahmedabad
Publication Year: 1936
Total Pages: 231
Language: Gujarati
Classification: Magazine, India_Jain Satyaprakash, & India
File Size: 102 MB

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શ્રી જૈન સત્ય પ્રકાશ
2. Pujya Shree Mallavādiji Maharaja, while asserting that the use of Kevala Jnana (as) and Kevala Darshana (es) can be made at the one and same moment-Samaya (), has made that statement on the assumption chiefly of Vyavahara Naya (oud 4). Pujya Shree Jina-bhadra Gani, when asserting that Kevala Jnana and Kevala Darshana can be utilized in different Samayas, has adopted pure Rijusutra Naya, in the arrangement of cause and its effect. While Pujya Shree Siddhasena Divakaraji Maharja when asserting that there is no distinction in the use of Kevala Jnana and Kevala Darshana principally by the Sangraha Naya. Still, however, the ideas of the three great Acharyas do not cunflict with one another. [ Besides all of them had perfect unswering faith in the doctrines and teachings of the Tirthankars. ]
કાતિક
silas
3. Consciousness, the general attribute of the soul, more particularly known as Kevala (e) became evident as Kevala Jnäna and Kevala Darshana having a beginning but no end. There is no irrelevancy in saying that Kevala Jnana existed first and then Kevala Darshana the next moment, that Kevala Jnana and Kevala Darshana existed together that is to say, that Kevala Darshana existed whenever there was Kevala Jnana and that Kevala Darshana is the general condition and Kevala Jnana the particular condition of one and the same attribute, it is only one attribute. The three Acharyas have had their own way of reasoning by giving prominence to one Naya and keeping other Nayas as secondary.
The three very learned Acharyas had a very staunch unshakeable faith in the doctrines and teachings of the Tirthankaras and so Abhiniveshika Mithyatya is not applicable to them.
4. Shanshayika (ia) Mithyatva is that form of Mithyatva in which an individual has doubts in the doctrines and teachings of the Tirthankaras, whether all the Dashanas are trustworthy or not, or whether this or that teaching, is trustworthy or not. Even in the minds of highly talented Sadhus, some doubts do arise with regard to minor details but that is not sufficient to cause Shanshayika (aialas) Mithyātva, as they always abide by ( તમેવ સર્ચ ણીસંકં જ' જણેહિ. વઇચ') that undoubtedly is the truth which is promulgated by the Tirthankaras.
5. Anabhogika (24) Mithyatva is that form of wrong belief which is acquired by a living being by birth or by contact. Just as one sensed (4) or more sensed (fasa(a) and mindless five-sensed (24 a) bodies have no belief in the doctrines and teachings of the Tirthankaras.