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DARŠANA AND JŅĀNA
It is precisely for these reasons that even without unanimous support from the Agamas, Jaina thinkers have advocated Sahavada or the Theory of Simultaneity of Darśana and Jñāna. It has got a large number of supporters with Mallavādi as its strongest champion. This theory of simultaneity is perhaps the unanimous view of the Digambara tradition with partial suppo:1. in the Svetāmbaras also. Pūjyapāda says that for thrun-omniscient being, the knowledge of darśana and jñāna is successive and for the omniscient, it is simultaneous.59 Samantabhadra says that Kevala jñāna is simultaneous while the Syādvāda or relative knowledge is successive.co Akalankai and Vidyānanda a have tried to advance certain arguments in support of this theory.
However, there are some objections of the Mimāṁsakas regarding the simultaneous nature of Kevala jñana which I have discussed elsewhere.63 According to the theory of simultaneity, the omniscient comprehends all things at one and the same time. Now, unless it is admitted that he comprehends all things of all times, there is no meaning in his omniscience.64 Then even if it is granted that darśana is indeterminate and jñāna is determinate knowledge, there is no sense in admitting their separate identity in the case of a person whose knowledge is absolute. For him, knowledge is knowledge and not distinct or indistinct knowledge.65 Granting that in Sahavāda, both these functions (darśana and jñāna) are said to take place simultaneously, still the province of each function is strictly limited, e.g., darśana is concerned only with the
59 Pujyapāda, Sarvärtha Siddhi on T. S., I. 30.. 60 Samantabhadra, Āpta Mimämsā, K. 101. 61. Akalanka, Astašati, on Apta Mimämsä, K. 101; Tattvärtha Rāja
Vārtika, VI. 13.8 62 Vidyānanda, Asta Sahasri, p. 281.. 63 Ch. I (Vide Tattva Sangraha, K. 3248-51, Niyamasāra, 159). 64 Siddhsena Divākara, Sanmati Tarka, II. 10. : 65 Ibid., II. 11.
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