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A SOURCE-BOOK IN JAINA PHILOSOPHY
The Avašyakaniryukti and Vise şavāśyakaniryukti maintain that in the case of the kevalin the darśana & jñāna upayoga cannot be present simultaneously. The Svetāmbara āgamic tradition supports this view and maintains that jñāna and darśana upayoga cannot be had simultaneously even in the case of the kevalin.8
The Digambara tradition however contends that in the case of the kevalin it is possible to have kevaladarśana and kevalajñāna simultaneously. All the Digambara ācāryas are agreed on this point.“ Ācārya Umāsvāti also says in the case of mati and śrutajñāna e.c., there is the successive presentation of jñāna and darsana, while in the case of the kevalin the intuition and cognition are simultaneous.5
Ācārya Kundakunda, in the Niyamasāra says just as the light and heat of the sun are simultaneously experienced, so also the kevalin experiences darśana and jñāna simultaneously.
The third tradition is presented by ācārya Siddhasena Divākara, in the fourth century A. D. In his Sanmatitarka prakaraṇa, he has stated that distinction between jñāna and darśana could be made upto manahparyaya, but in the case of the kevaladarśana and kevalajñāna it is difficult to distinguish between the two.? Jñānāvaraņiya and darsanāvaranījya karmas are destroyed simultaneously. Therefore, expressions of upayoga as a result of the simultaneous destruction of jñānāvaruņiya and darśanāvaraṇīya karmas, cannot be distinguished between jñāna and darśana as successively experienced. 8 In the case of the keyalin when he attains kaivalya, mohanīya karma is first destroyed and then the jñānāvaraniya, darśanāvaraṇīya and antarāya
1 Araśyaka-nir yukti gāthā 779 2 Viseşāvaśyaka bhāşya 3 Bhagava'i 18, 8; 14, 13. 4 (a) Gommațasāra jivakānda 730
(b) Dravyasangraha 44. 5 Tartvārthasūtra bhāşya, 1, 31. 6 Niyamasāra, gāthā 159 7 Sanmati prakaraņa 2, 3. 8 Sanmati prakaraạc ?,,
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