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Epistemology of Jainas 2. The second objection also has the same answer. The removal of āvarana is responsible for labdhi only. The upayoga takes certain other factors also into account. Otherwise, the duration of mati etc. for a long period of sixty-six sāgaropamas cannot be explained.
3. If jñāna and darśana do not occur at a time, it does not mean that they are āvaraņa to each other. It is the nature of cognition that two do not occur simultaneously.
4. The fourth objection that non-occurrence of cause would lead the phenomenon to permanence; also is replied by the above. As it is in the case of mati etc. that even at the kşayopašama of āvarana, they are not constantly in upayoga; similarly, keyalajñāna and kevala-darśana also are not constantly in the state of upayoga even when āvaraṇa is destroyed.
It should be noted here that the above objections are replied on the same ground; and it is this, the ksaya or kşayopaśama of the karmic matter is responsible for manifesting the cognitive power only. Its application depends upon other auxiliaries external as well as internal. The existence of power does not necessarily mean its application. For instance, in the state of liberated souls the antarāva karman disappears totally. with all its five varieties; including dānāntarāya (obstruction in giving) lābbāntarāya (obstruction in getting), bhogāntarāya (obstruction in enjoyment of consumable commodities), upabhogāntarāya (obstruction in other enjoyments). But a liberated soul never gets any of the previleges obtainable from the disappearance of these five varieties; because, other auxiliaries are no more operative in that state.
We can compare this view with the yogic perception of other systems. They believe that a yogin, though possesses the power to know all things; yet, actually knows them only when he applies a particular attention. The notion of constant cognition is, perhaps, due to the influence of the notion of God, accepted by other systems. The Jainas tricd to incorporate all
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