________________
Darsana
459)
the virtues in their kevalins, as were accepted in God by other system. They left the function of creation, as is expressively went against the karma-theory. The Vedānta also has attributed all powers of God to jivanmuktas, except that of creation.
The upholders of the second view are ready to accept power and its application as two things in the case of incomplete cognitions; where other auxiliaries are needed. But, in the case of complete knowledge, which does not depend on any external cause, both are one and the same. In the case of avadhi and manaḥparyāya also a particular mental inclination is necessary. In their case the mind serves as director. But, in the case of kevalin, where mind also not function any more, the casual attention is hard to explain.
5. The fifth objection also is replied in the same manner. A kevalin is omniscient because he possesses the power of seeing and knowing all things. It does not matter whether he actually applies that power. The opponent can raise one difficulty in this respect, if both āvaranas are destroyed simultaneously, the resulting jñāna and darśana must be simultaneous. There is no reason why one of them should be earlier than the other. It is also replied that simultaneous occurrence is related with power only. The upayoga is independent.
The Unity between Kevalajñāna and Kevaladarśana
1. The first and the main argument advanced by the upholders of unity is this, that the destruction of two āvaranas does not necessarily imply the existence of two cognitions of kevaladarśana along with kevalajñāna. The āvarañas of mati etc. also are no more in existence in the stage of kevala; yet the cognitions of mati etc. do not exist with it. It is an established principle that two upayogas do not coexist. So, we conclude that inspite of the destruction of two avaraņas the resulting cognition is one.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
