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Darsana
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darśana do not occur simultaneously. It is argued that kevalin, in the above discussion, means the person with avadhi; but it is rejected by Jinabhadra as without any ground.
The second view is based on the following arguments :
1. The Āgamas state kevalajñāna and kevaladarśana as the upayogas which begin but never end. If they are accepted as occurring in succession it would mean that they begin as well as end; and this would go against the above conception of the Āgamas.
2. According to the theory of karman jñānāvaraṇa and daršanāvarana are destroyed simultaneously. It means that kevalajñāna and kevaladarśana are manifested at the same moment. There is no reason why two lamps should not shine simultaneously when their cover is removed at one and the same moment. If, even at the removal of āvaraņa the jñāna and darśana do not occur, the removal would become useless,
3. If it is said that the occurrence of one stands as obstacle to the other, it would mean their mutual obscurance, which is against the general conception.
4. If either of them does not occur even at the destruction of karmic āvarani, the non-occurrence would become natural and consequently permanent.
5. If jñāna and darśana occur in succession, a kevalin cannot be omniscient. He will not be able to apprehend the generals and particulars at the same moment, or when he sees all things he cannot know them, and when he knows them, cannot see.
Jinabhadra replies to the above arguments as follows:
1. The first objection that kevalajñāna and kevaladarśana are held as without end, which is not possible if they occur in order, is not tenable. The succession or order exists in upayoga only, and the conception of endlessness is in regard to labdhi. Matijñāna also is said to exist for sixty-six sāgaropama. But, we cannot say that this period is related with upayoga.
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