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Devanandi in his Sarvārtha Siddhi.42 No endeavours had been made upto that time to consider darkana as a valid standard of knowledge (pramana ). Whether it should be regarded as pramāņa or not was the main problem for the logicians. Abhayadeva Sūri, a commentator on the Sanmari Tarka, expressed his view that Darsana, like Jñana, could be pramāna ( valid j48 while Manikyanandi and Vādideva Sūrj45 considered it as a Pramiņābhisa / falsely valid ). It may be that Nii vokalpaka darsana of Buddhism and not Darsana of Jainism was in their minds when darsana was declared a pramānābhāsa.
Pāli literature makes reference to the fact that Nätaputta possessed "infinite knowledge and vision". The Jaina Agamas46 confirm the ancient view and say jānadi passadi and *Jinamane pāsamāne". This indicates that the activities of both, knowledge and vision in an object can take place together and reveal its knowledge and vision simultaneously.
In the later period, some of the Svetambara Ācāryas tried to explain this original idealogy in a different way. They said that Jñana and darsana were conscious activities, and the two conscious activities could not occur simultaneously. But there is a controversy among them with regard to the case of one who is omniscient (Kevalin). Some stick to the Agamas, while others do not and assert either that a Kevalin's Jñana and darsana are simultaneous or that they are mutually identical and have no separate identity. Siddhasena Divākara and Jinabhadra are the exponents of these views.47
On the other hand, the Digambara Acãryas unanimously hold that the jñ ina and darsana of a kevalin occur simultaneously Kundakunda, a great Digambara Acarya states that jñāna and darśana of a kevalin occur simultaneously even as the light and heat of the sun occur simultaneously.48 Umā. svāmi40 and his follower Pūjyapāda Akalanka51, Vidyānanda 52 ete. also support this view.
Later, for the first time in the Jaina logical tradition it is analysed that knowledge and vision of an entity reveal its
