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perceives and knows the objects simultaneously.
CHAPTER II
A perfect being perceives and knows directly the whole universe in its particular and general form. At the same time that whole universe is not touched whole to whole to his Soul-Particles. So His comprehension of the universe is a direct one and arisen without the actual touch of His sense-organs with it. Hence this comprehension can be equally, though relatively, expressed by both the terms jñāna and Darsana. That comprehension is Jñana because it knows its particular elements and the same is Darśana also because it sees its general features also. So the Upayoga the common offsprings of which are jñāna and Darsana is one throughout. Hence it is illogical not to believe in Ekopayoga-vāda. 30
Contradiction evidenced in Canonical literature avoided :
साई अपज्जवसिय ति दो वि ते ससमयओ हवई एवं । परतित्थयवत्तव्वं च एगसमयंतरुप्पा ॥ ३१ ॥
According to real Jaina doctrines both Jñana and Darśana have a beginning but no end. This being the case a doctrine which formulates that there is an interval of one Samaya between the productions of both of them should not be accepted as a real Jaina Doctrine. 7
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