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NATURE OF SOUL perfect conscious activities, viz., perfect intuition and perfect knowledge are not an exception. This fact is recorded in the Āvaýyaka-niryukti as 'the omniscient cannot have two conscious activities simultaneously'! Therefore, as regards the Canonical conception, it is free from doubt that intuition and knowledge whether it is sensory or extra-sensorv-cannot occur simultaneously. Regarding the occurrence of intuition and knowledge in imperfect personalities, all the thinkers are unanimous, inasmuch as all of them admit the impossibility of the simultaneous occurrence of intuition and knowledge. But with respect to the case of perfect personalities. there is a great controversy among them. The opinions of these thinkers can be classified into three varieties. Some of them hold that the intuition and knowledge (both extrasensory) of an omniscient person occur simultaneously, some stick to the Canonical conception and regard them as successive and not operating at the same time, while others assert that they are mutually identical. Let us deal with all the three. SIMULTANEITY OF INTUITION AND KNOWLEDGE
It has been observed by I'māsvāti that the conscious activities (upayoga) manifesting themselves as sensory cognition, scriptural cognition, limited direct cognition, and direct cognition of mind ( inati, śruta, utadhi, and manah parruva) occur successively, and not simultaneously. The conscious activities of the omniscient, possessing perfect knowledge and intuition which compreliend all objects and are independent and pure, occur simultaneously at every moment.? (māsvāti, thus, upholds the view of simultaneous occurrence of intuition and knowledge in the case of an omniscient being. Kundakunda also holds the same opinion. It is stated by him that the knowledge and intuition of an omniscient person operate at the same time even as the light and heat of the sun occur simultaneously:3 Pūjvapada is also of the same opinion. According to him, knowledge and intuition occur in succession in the imperfect who is under the influence of obstructive karma, while in the perfect who is completely free from the veil
luogū.
-Ivasvaka
1 saidassa kecalissa jugaran to natthi
niryukti, 973. 2 Tattvārtha-sútra-bhāsva, I, 31. 3 Siyama-sāra, 159.
