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Epistemology of Jainas
truth. It leads towards a particular point of view only; while the intuition is comprehensive. It is always above the mental approach.
Thus, we come to the conclusion that as far as kevalajñāna is concerned, the mind has nothing to do. But, the other functions of a keyalin are not free from the mental operation, Kerala and Feeling
The kevalin in sayogin gunasthāna possesses four karmans, Vedanrya is one of them. Consequently, he feels the pleasure and pain according to the physical or external causes. Of course, this feeling is not so intepse as it would have been if accompanied by moha. Nevertheless, the feeling is there and a kevalio also cannot escape from it as long as there is Vedanfya. Kundakunda and the Digambara tradition following him, deny the existence of pain in a kevalin. But, their view goes against the Tattvārtha and the theory of karman, which propose the existence of eleven hardships (parişaha) in a kevalin also. Though Pūjyapāda and Akalarka, in the light of Kundakunda, have tried to minimize it on the ground that the absence of MohanIya renders the effect of Vedaniya insignificant. But, there is no sense in accepting the existence of Vedaniya in a kevalin if it is absolutely without effect. Samantabhadra has clearly stated the existence of pleasure and pain in a kevalin. The Keralin and other Activities
Like Bodhisattva the Jaina Arhat also, after revelation, is engaged in different activities of preaching and converting others to his path of liberation. He also possesses certain external and internal embellishments for influencing others. The complete knowledge is one of them. It is described as one of the twelve exceptional merits possessed by an Arbat. But, leaving jñādātiśaya and apayāgamatiśaya, the remaining ten! exceptional merits are not common to every kevalin. There are 1 Āptam māsā, 93
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