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जीवाधिकार
1- THE SOUL
cognition, 2) non-ocular (acakṣu) perception-cognition, 3) clairvoyant (avadhi) perception-cognition, and 4) perfect, infinite (kevala) perception-cognition.
These four kinds of perception-cognition (darśanopayoga) are classified into natural (svabhava) and unnatural (vibhāva). The perception-cognition (darśanopayoga) which is independent of the senses and the external objects is the natural (svabhāva) attribute of the soul. It is perfect and infinite perception-cognition (darśanopayoga) - kevaladarśana. The remaining three perception-cognition (darśanopayoga) are unnatural (vibhāva).
Acarya Padmaprabhamaladharideva, in his commentary known as Tatparyavṛtti, has mentioned two kinds of natural (svabhāva) perception-cognition (darśanopayoga), based on the cause and the effect: the cause-natural-perception-cognition (kāraṇa-svabhāvadarśanopayoga) and the effect-natural-perception-cognition (karyasvabhava-darśanopayoga).1
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Belief in the soul (ātmā) that is eternally pure and rid of unnatural (vibhāva) dispositions (bhāva) – aupaśamika, kṣāyika, kṣāyopaśamika and audayika - and established in own-nature (svabhava) of perfect knowledge (jñāna) and perfect conduct (caritra) is called the causenatural-perception-cognition (kāraṇa-svabhāva-darśanopayoga). Belief in the Supreme Lord (paramātmā) – the Arhat - who is rid of the four inimical (ghāti) karmas, who sees and knows the objects of the three worlds through infinite and perfect-knowledge (kevalajñāna), who is the ocean of the nectar-bliss produced by own-soul, who is ever established in perfect-conduct (yathakhyāta căritra), and who is worshipped and venerated by all worthy (bhavya) souls, is the effectnatural-perception-cognition (kārya-svabhāva-darśanopayoga).
1. श्रीमद् भगवत् कुन्दकुन्दाचार्यदेव प्रणीत 'नियमसार', श्री कुन्दकुन्द कहान दिगम्बर जैन तीर्थ सुरक्षा ट्रस्ट, जयपुर, पंचमावृत्ति, मार्च 1984, पृ. 32–33.
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