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DARSANA AND JÑANA
of the second group of philosophers, the Mimāmasakas got sufficient opportunities for pointing out many inconsistencies in their theory of omniscience. I have discussed them elsewhere. But the Jaina logicians like Samantabhadra, Aklanka, Prabhācandra, Vidyānanda, Anantakirti and others have very ably replied to these charges and have shown that omniscieto be omniscience must be the simultaneous cognition of all substances with all of their attributes. This also includes the knowledge of what is essential, i.e. knowledge of Self and duty.
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II. Darśana and Jnana
The relationship between Kevala Darśana38 and Kevala Jñana is also a matter of great controversy. According to the important Agamas39 and also the general trend of Jaina thinkers, 40 Upayoga (consciousness) has got two varieties indeterminate (Anakara) and determinate (Sākāra), known as darśana and juna respectively.41
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42
Thinkers like Kundakunda, Virasena, Brahmadeva have independent views on this problem. Some Agamas like Prajñā panā recognise a new faculty of knowing called Pasanaya +2 in addition to Upayoga each being divided into Anakara and Sākāra. The distinction between Upayoga and Pasanaya is said to consist in the different schemes of classifications of their Sākāra and Anakāra varieties.43
38 'Darsana' has a specialised meaning in Jainism.
39 Bhagavati Sutra. XVI 7; Tattvärtha Sutra, II. 9.
40 Sidha Sona Gani, Tattvartha Sitra Bhasya Tika, II. 9; Apia Mimämsä, K. 101 with Asta Satī & Asta Sahasri; Pujyapada, Sarvartha Siddhi, II. 9. Tattvärtha Sitra Bhasya, II. 9.
41
42 Prajñā panā Sutra, Pada, 20, 30.
43
Upayoga is of two varieties, Sākāra and Anakāra, being divided into eight and four kinds respectively. Pasanaya is also of two kinds (Sakara and Anakara) each subdivided into six and three kinds respectively. See also Malayagiri's Tika on Prajña pana Satra, pada, 20, 30.
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