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DRAVYA-SALIGRAHA, 44, +5.
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simultaneously. # Na, not. Tu, but. NOTA Kevaliņâbe, in Kevalis. à Te, those. et Do, two fa Vi, together. a Jugaram, simultaneously.
14. In Samsari Jivas. Jõâna is preceded by Darsana. For this reason (in him), the two Upayogas (viz., Jñâna and Darsana) do not (arise) simultaneously. But in Kevalis, both of these two (arise) simultaneously.
COMMENTARY. Samsari Jivas or beings leading a mundane existence have Darsana or detail-less knowledge, first of all. Then they have Iñâna or knowledge, with details. But this is not the case with Kevalis, who have Darsana and Jñâna at once. The reason for this difference is that in Samsârî Jivas, there are hindrances, known as Darsanavaraņiya and Jñânâ varaniya Karmas (i.e., Karmas obscuring Darsana and Jñâna), which must be destroyed or mitigated (Kşaya or Upasama), before Darsana or Jñâna can arise. But in a Kevali, these obscuring Karmas are entirely absent; so Dargana and Jnana can both arise at the same time. Brahmadeva has illustrated this as follows. In the case of Samsari Jivas, the knowledge of the objects through Dardana and Jõâna is gradual, first, without, and then with details like the revelation of objects by the light of the sun when it is obscured by clouds, but the appearance of Darsana and Jūâna in Kevalis is like the sudden illumination of every object when the sun appears in a cloudless sky. The clouds represent the Karmas rhich obscure Jūâna and Darsana. असुहादो विणिवित्ती सुहे पवित्ती य जाण चारित्तं । वदसमिदिगुत्तिरुवं ववहारण्या दु जिणभणियं ॥४५॥
Asuhâdo viņivittî suhe pavittî ya jana chârittam. Vadasamidiguttirûvam vavahâranayâ du jinabha
nivam-(45.) * "केवलिनां तु भगवतां निर्विकारस्वसंवेदनसमुत्पन्ननिराकरणक्षायिकशानसहितत्वात् निर्मघादित्ये युगपदातपप्रकाशवदर्शनं झानं च युग
ca sa faa " (Brahmadeva's Commentary.] † Sanskrit rendering:
अशुभात् विनिवृत्तिः शुभे प्रवृत्तिः च जानीहि चारित्रम् । व्रतसमितिगुप्तिरूपं व्यवहारनयात् तु जिणभणितम्॥४५॥ Asubhat vinivrittih subhe pravrittih cha janihi charittram. Vrata-samitiguptirûpam vyavaharanayat tu jiņabhanitam-(45.)
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