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1. These verses of Sampati Tarka are sufficient, like a row of articles arranged in a shop, to bring confidence in the minds of those who are in search of Naya, in the minute details of the divergent opinions of Pujya Sri Jina-bhadra Gani, Pūjya Sri Mallavādliji and Pūjya Śri Siddhasona Divākarajı Mahārāja, anil of those, who, like persons losing their way in a big forest, arc full of fears, because they are unacquainted with the methods of Naya.
2. Pajya Śri Mallavādiji Mahārāja, while asserting that the use of Kovala Jiāna wagti and Kovala Darśana te TITA can be made at one and the same Samaya ay Instant, has made that statement on the assumption chiefly of Vyavahára Naya व्यवहार नय.
Pūjya Sri Jinabharra Gaņi, when asserting that Kavala Jnana and Kovala Darśana can be utilised in different Samayas, has adopted pure Rijusutra k a Naya in the arrangement of causc and its cffcct.
While Pūjya Śri Siklhasènia Divākaraji Mahārāja, when asserting that there is no distinction in the use of Kavala Jňāna and Kèvala Darśana, principally did so, by the use of Sangraha मंग्रह Naya.
Still, however, th: ideas of the threo great Acāryas do not cpflict with one another.
Berause, all of them hal perfect unswerving faith in the doctrines and teachings of the Tirthankaras,
3. Consciousness-the geueral attribute of the Soul-more particularly known as Kèvala pers, became evident as Kerala Jnāna anıl Kèvala Darsana, having a beginning but no end. There is no irrelevancy in saying that Kévala Jnāna existeil first and then Kèvala Darśana followed the next moment, that Kavala Jnana anıl Kèvala Darśana existed together, that is to say, that Kèvala Darsana existed whenever there was Kerala Jnāna and
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