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NandiSootra
and 1.Chakthu darshan (visual perception), 2.Achakshu darshan (non-visual perception), 3. Avadhi darshan and 4. Kewal darshan.
A stable engrossment in any one of these for some time is,called upayoga (indulgence). Except Kewal-jnana and Kewal darshan the remaining ten upayogas belong to the Chhadmasth state (state of finite cognition).
A Mithyadrishti (one who is in the state of false cognition) has six Types of upayogas three ajnana and three darshan. A chhadmasth, samyagdrishti has seven types of upayogas - four jnana and three darshan. A chhadmasth has ten types of upayogas which are kshayopashamik and there is a reduction and addition as well as progress and decline in these. Ketval-jnana and Kewal darshan are Kshayik and complete; they are without any reduction and addition or Progress and decline.
The upayoga of a chhadmasth is gradual. In other words in one samaya there is only one upayoga. All the acharyas are unanimous On this point. However, there are three different views about the Upayoga of a kewalt
1. In spite of having absolutely unveiled knowledge and perception; kewali has only one upayoga in one samaya. When there is jnanopayoga (indulgence in knowledge) there is no darshanopayoga (Indulgence in perception) and when there is darshanopayoga there is No jnanopayoga. This belief is known as Kram Bhava or Ekanter Upayogavad (the school of gradual or unitary indulgence). Jinabhadragani Kshamashraman was among the supporters of this school.
2. The second belief is that like the light and heat of the sun Kewal-jnana and Kewal darshan also coexist. Both indulge Both indulge in their, respective subjects simultaneously. The famous logician Acharya Siddhasen Divakar was among the supporters of this school. This belief is famous as Yugpad Upayogavad (The school of coexistant indulgence).
3. The third belief is that of the Abhedavadis (the school of singularity). According to them Kewal manaand 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 existence of perception or darshan becomes redundant. Also, only jnana is accepted as authentic and not darshan As the Kewali has direct and independent experience, his darshan is jnana, only. Acharyal Vriddhavadi was among the supporters of this school. This belief is famous as Abhinna Upayogavad (the school of Unified Indulgence).
Upadhyaya Yashovijayji has combined these three different beliefs on the basis of Nayas. He says that if we look it from Ripu Sutra naya the Ekantar Upayogavad is correct. From the Vyavahar naya Yugapad Upayogavad is correct and from Sangraha naya Abhed Upayogavad is correct. In fact, there are no grounds for a difference of opinion on this 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.
CONCLUSION
[090] MEANING -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 onetype only,
Aagam- 44 -NandiSootra
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Compiled by- Deepratnasagar
