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3. The third belief is that of the Abhedavadis (the school of singularity). According to them Kewal-jnana and Kewal darshan are one. In other words they are the two faces of the same coin. When the medium of grasping some subject is knowledge or Jnana the separate 卐 existence of perception or darshan becomes redundant. Also, only 45 jnana is accepted as authentic and not darshan As the Kewali has direct and independent experience, his darshan is jnana only. Acharya Vriddhavadi was among the supporters of this school. This belief is famous as Abhinna Upayogavad (the school of Unified Indulgence). Upadhyaya Yashovijay ji has combined these three different beliefs on the basis of Nayas. He says that if we look it from Riju Sutra naya 卐 the Ekantar Upayogavad is correct. From the Vyavahar naya Yugapad 卐 Upayogavad is correct and from Sangraha naya Abhed Upayogavad is correct. In fact, there are no grounds for a difference of opinion on this 卐 subject. As Kewal-jnana and Kewal darshan are beyond comprehension and logic all these views are nothing but variations in efforts of understanding these concepts. This subject has been discussed in details in Nandi Sutra Churni (a type of commentary) and its Tika (another type of commentary) by Malayagiri.
४३ : अह सव्वदव्व-परिणाम-भाव-विण्णत्तिकारणमणतं । एगविहं केवलं नाणं ॥
सासयमपडिवाई,
अर्थ-केवलज्ञान सम्पूर्ण द्रव्य परिमाण, औदयिक आदि भाव अर्थात् वर्ण, गन्ध, रस आदि को जानने का कारण है। वह अनन्त है, शाश्वत है और अप्रतिपाती है। ऐसा केवलज्ञान एक ही प्रकार का है।
उपसंहार
CONCLUSION
43. Kewal-jnana is the means of knowing all existing substances and their manifestations and transformations including Audayik and other modes (form, smell, taste etc.). It is endless, eternal and indestructible. Such Kewal-jnana is of one type only.
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