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EPISTEMOLOGY OF THE AGAMAS
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other
ance with the scripture is propounded. It is to be noted in this connection that all these proponents of the new conception belong to the Digambara school. So far as our knowledge goes, we do not find any Svetambara exponent of this conception. Among the Digambaras also, only the above-mentioned thinkers propound the theory, the great thinkers unanimously admitting the säkära-anākāra (determinate-indeterminate) relation between jñāna and darśana. Of course, it has not been possible for me to examine the whole relevant literature on the subject and so my above remark may be liable to contradiction. But in view of the fact that such great exponents as Pujyapāda, Samantabhadra, Akalanka and Vidyanandi unanimously accepted the conception, we can, with confidence, say that there was little controversy regarding the sākāra-anākāra (determinate-indeterminate) relation of jñāna and darśana among the Digambara thinkers as well. We do not know whether there is any basic affinity between the upayoga-paśyatta conception of the Prajnāpanā Sūtra and the apparently original theory of Kundakunda and others. In spite of the explanation of Malayagiri regarding the distinction between upayoga and pasyatta, we are not sure of the original relation between the two. It is also a problem to be decided whether there is any affinity between pasyatta and darśana. It is a difficult problem and I confess my inability to solve it ad hoc.
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Now we come to the problem of the temporal relation between jñāna and darśana. Jñana and darśana are conscious activities, and it is an Agamic principle that two conscious activities cannot occur simultaneously. The Avasyakaniryukti says that (even) the kevalins (the omniscient) cannot have two conscious activities simultaneously.2 The Agamas, therefore, unanimously admit the impossibility of the simultaneous occurrence of jñāna and darśana.s The later Jaina thinkers also unanimously admitted the impossibility in the case of the chadmastha (non-omniscient) but there is controversy among them regarding the case of the kevalin (omniscient). The Digambara thinkers unanimously hold that the jñāna and the darśana of a kevalin occur
1 Cf. tarke mukhya-vṛttya para-samaya-vyākhyānam. tatra yadā ko 'pi parasamayi pṛcchati jaināgame darśanam jñānam ce 'ti guna-dvayam jivasya kathyate tat katham ghatata iti ... teṣām pratītyartham sthulavyäkhyānena bahirviṣaye yat samanya-paricchedanam tasya sattavalokana-darśana-saṁjñā ... siddhante punaḥ ... sūkṣmavyākhyāne... atmagrāhakam darśanam vyäkhyātam ity atra 'pi doso nästi.-Ibid.
2 savvassa kevalissa jugavam do natthi uvaoga-ANir, 973. The other reading is kevalissa vi (See Tika on TSuВh, I. 31).
3 See BhSu, XVIII. 8; PrSu, pada 30.
4 Literally chadmastha means 'one involved in the world'. But we write the word 'non-omniscient' for the sake of contradistinction. Besides, a chadmastha is necessarily non-omniscient.
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