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Darsana
third views are not only introduced; but, show the existence of sufficient literature before it, dealing with the point. Jinabhadra in his Viseṣāvasyakabhāṣya1 not only supports the first view but also refutes the second and third views. In his Viseṣaṇavati (184-219), though a small compendium, he has discussed the same more elaborately. Jinabhadra's detailed account and logical presentation of the different views shows that all the three views were prevalent in the Svetambara tradition and were represented by different schools of thinkers. On the other hand, upto the time of Jinabhadra there is no Digambara scholar to refer to the first or third view. Further, we can say that even upto the present time, no Digambara scholar has supported two other views.
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The above survey leads us to the conclusion that the old tradition favoured the first view only, i. e. kevaladarśana and kevalajñāna occur successively and not simultaneously, as the second view holds; nor they are identical as the third view shows. Now, we shall try to trace out how the idea of remaining two views originated. Pt. Sukhlal holds it as the influence of logical period. He states that the theory of omniscience as held by the Jainas was attacked on two issues. Firstly, it was said, if jñāna and darśana occur successively the stage of omniscience cannot be had. When there is jñana the data of darśana will remain unknown, and when there is darśana the data of jñāna would remain unapprehended. Secondly, when an omniscient has known everything, what would he do in the second moment? The second objection was common to all systems admitting the existence of omniscience. But, the first objection was particular to the Jaina only. It is probable that the Jaina thinkers came to the theory of simultaneity just to reply it. But no theory can get general approval unless it is supported by the scriptures. Consequently, the advocates of the second view interpreted scriptures as to support their own view. But the people for whom the old tradition was supreme did not favour it. Siddhasena Gaṇin clearly expresses the view
1. Viseṣāvaśyakabhāṣya G. 3089-3135
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