A query about Karmas

 Following query is received by email  for which the reply is enclosed.

Query:  Thinking in such a way as our soul is independent really helps. Are you really sure that pudgal moves and changes their form by themselves and we as "jeev" are not actually moving them. Also, the karmas are accumulated only because of our parinam(bhava), right?. Can you just brief on what are the reasons of "gyanavarniya karma" and how to get rid of them?

Reply :  Jinendra Bhagwan has declared that every Dravya is independent, indestructible and cannot be changed by others. Actually it makes lot of sense because if it were changeable then nothing would have been permanent. We find gold is still gold wherever we find it and has not become some other material in spite of so many zillions of years of existence. When a simple material like gold does not change form then why  should Jiva change his form? Yes just as gold is found in impure state  , the Jiva also is found in impure state but his nature does not change. Trouble is that we do not realise the true nature of Jiva and try to force it to be something else.

In scripture one always reads that Gyanavaraniya karma causes obscuration of gyana , Vedaniya is cause of Pain and pleasure etc. On the other hand we make a statement that all dravyas are independent and no one can cause change in others. Where is the fallacy ?

The reason is also given in scriptures. There are two ways a thing is described. One is called Practical view(Vyavahar) and other is called Real view( Nishchaya). Let us take a simple example of a magnet. We see a magnet attracting iron fillings which attach to the magnet. Now how do we describe a magnet to a person who does not know magnet ? We will define magnet by telling it as the one which attracts iron filling. Can there be another method of explaining magnet? This is what is practical view which is used to explain soul to a person who does not know properties of soul in worldly state. In practical view the Jiva attracts karmas which then bond themselves to the Jiva and give rise to obscuration of knowledge when it fructifies. It is simple to explain the behavior  of the jiva this way  hence this method is used commonly. However remember that magnet example does not apply in all aspects of Jiva and is just used to explain some limited aspects.  But there is a real view which people ignore which is also stated in scriptures. The reality is that Jiva is independent and so is pudgal and no one can change anything in each other. The function of karmas is like a thermometer which changes  when the body is having fever. The manifestation of knowledge at any given moment of time in Jiva paryaya is of a certain level and correspondingly the Gyanavaraniya karmas are present in his state at that same time. The two things are independent but are correlated just as mercury level in thermometer indicates temperature. But mercury is not cause of fever in the body. It is simply doing its job. Similarly iron fillings are indicating presence of magnetism in magnet, nothing more than that. Truly speaking the jiva only was impure in his manifestation at that specific instant which was represented by the presence of karmas. Since this reality one cannot understand immediately, therefore it is common to use the terminology of karmas and blaming the karmas for the happenings in the Jiva. It is like blaming the thermometer for the temperature. In  reality the karmas are incapable to changing anything in the Jiva. In fact if karmas were responsible for the state of Jiva then there is no way Jiva can ever hope to attain Moksha. It is very logical that if karmas cause deterioration in Jiva’s properties then there is no ritual, prayer, dhyana which would overcome it and ultimately it would lead to Jiva becoming insentient. Fortunately it is not so. This is the beauty of this universe. It is the declaration of independence. No one can harm another. No karma can cause destruction of our nature. Problem is for us to realise it and act accordingly.

Samaysar is one such major scripture on Adhyatma which has extensively dealt with this subject. It says (gatha 78)that from beginning to end , in the process of becoming a pot, it was mud only which was responsible i.e. doer or the karta. At no time potter was responsible for the mud to become pot. In practical view , we always say that potter made the pot, but real view is that mud only transformed itself to pot. This is precisely what we have to understand and absorb. The potter is called as Nimitta or catalyst which were present at that moment when pot was being made. So were other catalysts like wheel, water etc. They all recognized as Nimitta and their existence is not denied. But the doer is always one. The change has occurred in mud and mud only has become pot. In the same way the Jiva transforms himself at every moment in his paryaya to that of higher knowledge or lesser knowledge for which we may call fruition of Gyanavaraniya karma as the cause  but it is the Jiva alone who has changed himself and Gynanavaraniya karma is just present as Nimitta. The existence and presence of karma is not denied and they are real not imaginary, but they are not doer of the ignorance of jiva. They are like thermometer, just indicator. Since it is difficult to describe the characteristics of knowledge of Jiva, it is done in terms of fruition of karmas.

One more point we should remember is that just as karmas cannot change the knowledge of Jiva  since they are pudgal, different from the soul, the relationship applies conversely also. It means we as Jivas cannot change anything in the manifestation of karmas. See the beauty of declaration of independence! Not only karmas  cannot harm us , we cannot harm the karmas also. Therefore  the sentence “ how to destroy gyanavaraniya karma ?“ itself is wrong. The iron fillings will be attached as long as magnet has properties of the magnet. To remove iron fillings the magnet has to give up his properties of magnet. Something like this Jiva has to do to separate karmas from himself.

At this juncture it would be interesting to examine why we want to get rid of Gyanavaraniya karma as asked in the question. Suppose for argument sake, we do manage to get rid of it , what would happen? We would be more knowledgeable hence would know what to do and thus attain Moksha, may be a possible answer. Would it really happen ? No !  Even if we become Einstein , whom we may accept as one having so much knowledge, can we say that he knew how to attain Moksha ? We will find that having more or less knowledge is not really the right means to attain Moksha. The answer lies somewhere else. So desire to destroy Gyanavaraniya is not only purposeless, it is in fact Mithyatva. Why ? Because it shows that we believe that we can destroy karmas just as we may think that we can kill somebody. But in real view , it is impossible because one cannot change the manifestation of another Jiva, pudgala or any other dravya. Believing in this to be true is right belief. Although in practical view we may say that we want to destroy karmas and it may be acceptable but in reality we are meaning that we want to improve our parinaam  or bhava only. Because in reality what can Jiva do ? Jivas’ nature is just knowing only. So he can know or he may be ignorant like he is presently. In fact in reality in all the deeds of day to day, jivas are doing nothing other than ignorance believing themselves to be the doer of the activities of day to day life which is under the influence of Mohaniya karma. So if at all, our true enemy is Mohaniya karma which is preventing true realization of soul. Again this is a Vyavahar statement which is valid so long as we keep in mind the Nishchaya statement of independence of all dravyas. A vyavahar statement without acceptance of Nishchaya is wrong belief and Mithyatva.  

A beautiful example is quoted to explain the nature of human being in Gommatsar. A dog walks underneath a cart and believes himself to be driving the cart and carrying it  with him. At a crossing the cart turns left and dog is left behind. He is furious to see that the cart is not following him. To rectify the situation, he runs and gets underneath the cart and then he is happy that the cart is following him again. So proudly he walks underneath believing cart to follow his dictates.

I cannot think of a better example than this for describing human nature. It is exactly and precisely what we do and believe ourselves to be the doer of day to day activity. In reality we are remaining ignorant and feeding wrong belief living in a world of Mithyatva thereby continuing our journey in transmigration.

So how do we get rid of karmas ? Or rather what we should do ?

The journey starts with right belief without which the journey is without goal, without destination where we may be walking endlessly without any direction.

And what is right belief ? Right belief is realizing the nature of self as that of the Jiva. Understanding the nature of Jiva as that of knowledge, vision, happiness etc. At the same time understanding the nature of Jiva as not that of pudgal matter, thereby disassociating self from the properties of pudgala. This is precisely what is meant by Anekant( philosophy of manifold aspects) where in we describe what I am and also at the same time what I am not. For example all the attributes of anger, pride, deceit, greed are generated by pudgala and are not of the nature of jiva hence we disassociate ourselves with it. In fact saying that I give up anger is also incorrect since anger was never ours. So how can we give up something which was never ours? This is what is real view. The reality is that our  nature is just that of knowing and seeing which by itself generates enormous happiness within ourselves which we have never experienced.

One may say that alright I accept what you say. Now can I say that have right belief ? Sorry , it is not as simple as this. Just because you understand me, and accept it , and even repeat it , does not mean that you have right belief. No puja, ritual, book or teaching, by themselves impart right belief. The true tool for realization of soul is the soul only. One has to search within self only to find the right answer.

In Samaysar , the Acharya says that I shall show the right path to you by three means : One is Agam ( scripture) which includes teachings of Guru, written or oral. Second is logic wherein you analyse and churn the subject again and again in the mind to verify its truthfulness because without conviction doing anything is a waste of your time. Third is experience wherein you contemplate within the self and meditate on the subject and experience yourselves to be of that nature. Without experiencing the job is incomplete and you have to go on churning on the subject till you are convinced. The experience itself is beyond senses and cannot be described by words. Then there would not be need for anyone to explain you any more. This experience only is called Right Belief or Samyak Darshan, because one has then realized himself. Before this all talks were only oral service. Although the process starts by reading, listening and thinking , the culmination is only by experiencing the soul.

Once a Jiva realizes himself, the karmas which were bonded with him from endless time, start getting debonded. The manifestation of Jiva tends to be purer and purer and in the worst case it may take ardh pudgal paravartan period for him to attain Moksha. But the end of the tunnel is visible.

Note :  I hope this clarifies on the point which was raised in the query. However if something is not clear, let me know and I will try to explain some more. 

14 Marganas : 11. Bhavya Margana

Bhavyatva denotes the eligibility of a Jiva to attain Siddhahood. There would be two types of such Bhavya Jivas. The first one would be those who would attain Siddhahood in near future; they are known as Nikat Bhavya. The second one are those who are eligible to become siddha but would never make effort to attain it, they are still known as Bhavya. There are another category of Jivas beyond these which are known as Abhavya. These are Jivas who have neither the capability , nor would ever become Siddha. Just as some seeds would never sprout and become tree, these Jivas would never become Siddha. There difference with respect to second type of Bhavya described above is that while those Bhavyas have the capability to become Siddha , they would always remain in the world while Abhavya Jivas do not even have capability. Just as some gold impregnated stone would not get purified to become gold, those Bhavya Jivas are like such gold. On the other hand the Abhavya jivas are stone only so they would never be gold.

It may be noted that Bhavyahood is applicable to worldly Jivas only. Those Jivas who have already attained Siddhahood cannot be called Bhavya since they have attained their true nature of Jivahood. Hence the Siddha Jivas are neither Bhavya nor Abhavya.

One thing which has been clarified in the scripture is that Abhavya Jiva is in no way inferior. This is demonstrated by the fact that his knowledge also  is obscured by Keval Gyanavaraniya karma just as that of a normal Bhavya Jiva. It means that while  Bhavya Jiva may be able to overcome and destroy Keval Gyanavaraniya karma, the Abhavya Jiva would never do so. This denounces the wrong concept that Abhavya Jivas have only four gyana types excluding Keval gyana. An abhvya Jiva also has five Gyan types but his Keval gyana is always obscured and would never be revealed.

One would think that once a Jiva is Bhavya, there could be a time when he should attain Siddhahood. But it is not necessary because the number of Jivas is never ending infinite which means that Jivas would be always there even after infinite period. A question may be asked that 608 Jivas attain Siddhahood in 6 months and 8 samay hence the number is always getting depleted, then how is it possible that thenumber of Jivas would always be infinite ? The answer is that the number of Jivas in the universe is infinitely infinite which is also called Akshya Anant i.e. never ending infinity. While 608 jivas are leaving the world by attaining siddhahood in 6 months and 8 samay, exactly same number are joining the worldly transmigration by coming out of Nitya Nigod state. Nitya Nigod are such jivas who have always stayed in Nigod state all along ( see article on Nigod Jiva). In 6 months and 8 samay , 608 Jivas leave Nitya Nigod state and join the world and enter into transmigration. In this manner the number of Jivas engaged in transmigration is consistently same.

The number of such Abhavya Jivas in the universe is stated to be equal to Min Yuktanant which is a type of infinite number out of the eighteen types of infinite numbers ( see article on numbers). The number of Siddha jivas is said to be infinite times the number of Abhavya Jivas.

Abhavya Jivas could be one sensed or five sensed with mind but invariably they would always be Mithya Drishti , that means they would always remain in first Gunasthana only since they cannot ever realise their own nature and attain right belief or right knowledge.

On the other hand it would always be a Bhavya Jiva would realise himself and attain right belief and right knowledge. Once that happens then his worldly period is limited to ardh pudgala paravartan which is half of the pudgala paravartan period.( see article on five transmigrations). Although this period is also infinite but still it is a period having an end. It is not necessary that every Jiva requires that long period to attain Siddhahood after self realization, but this represents that maximum period after which he necessarily attains siddhahood. 

14 Marganas : 10. Leshya Margana

Leshya represents a type of aura of the Jiva which  can be in two forms : 1. Dravya Leshya   and 2. Bhava Leshya.   The dravya leshya alludes to the physical colour of the body of the Jiva while bhava leshya describes the aura of the jiva bhava by assigning colors to them. In practice Leshya normally implies the bhava leshya unless otherwise described as dravya leshya because the importance is given to bhava and not the dravya leshya. The definition of Leshya is given as activity of the yoga under the influence of fruition of passions. Basically yoga and kashayas are responsible for the four types of bondage of Jiva. Yoga assigns the nature ( prakriti) and numbers ( Pradesh) of the bondage while passions ( Kashaya) defines the duration ( sthiti) and intensity ( anubhag) of the bondage. In this manner leshya contributes to all four types of bondage. In a manner of speaking the leshya can be treated as a sort of glue with which jiva binds the karmas.

Bhava Leshya and Dravya Leshya : In reality the Jiva bhavas can be of innumerable types,  however in short they are represented by six colours in Jain scriptures namely Black ( Krishna), Blue( Neel), Grey ( Kapot), Yellow( Peet), Pink ( Padma), and white ( Shukla). Where the Jiva body itself is of such colours then it is called dravya leshya. Even in the dravya colours there are innumerable variations but they are short listed by these six. Typically all Naraki Jivas ( residents of hell) are by nature black bodied. In 16 levels of heaven the bhava leshya and dravya leshya are the same for the devas. In the lower three heavens ( bhavan wasi, jyotishi and vyantar)  devas can have all six types of dravya leshya. Tiryanch ( animals) and manushya ( humans) can also have all six types of dravya leshya. All jivas during transmigration in vigrah gati have Shukla varna ( white colour ) only. All sookshma jivas are kapot varna by nature. Further all jivas in the beginning phase of their body formation ( aparyapta state) are kapot varna only.

As mentioned earlier the emphasis in leshya is on bhava only which is represented by these six colours. The Black, blue and grey represent worst to bad categories of bhavas which may be termed as Ashubha leshya defining impure thoughts of jiva in the descending order. These thoughts can be truly innumerable times the spatial elements of lokakash but are represented by these three colours only. Out of these three the highest percentage is that of black in terms of number of impure states of mind. Out of remaining the highest numbers if that of blue states with the remaining being grey states. These indicate the numbers of impure states belonging to different colours. Similarly the pure states are represented by colours of yellow, pink and white. Of these the highest numbers belong to yellow. Of the remaining states the highest numbers belong to pink and the least are white. The Shukla leshya represents the purest thoughts with least of passions and hence these states are lowest in numbers. The black leshya represents the worst of passions and most impure of the bhavas.  However it may be noted that one does not change from black to white bhava suddenly. It would always be gradually changing in the descending or ascending order as the case may be, going through the intermediate states.

The bhavas of the six colours of leshya is represented  by the following example :

Six persons having the six types of leshyas came across a tree laden with fruits. The person with krishna leshya thinks that he will uproot  the tree and then pluck the fruits to eat them. The neel leshya person thinks that he shall cut the tree and then remove the fruits. The kapot leshya person thinks of cutting the branches of the tree to pluck the fruits. The peet leshya person wants to cut the smaller branches containing the fruits. The padma leshya person wants just to pluck the fruits to eat them. The shukla leshya person thinks that he can pick up the ripened fruits fallen on the ground to eat. In this manner the desire of six people is of six types . In reality it would be innumerable. Correspondingly the krishna leshya person would be by nature extremely angry, cruel, greedy and deceptive while at the other end the shukla leshya person would be impartial, without passions, veetragi with pure thoughts.

Leshya and bondage of Ayu: The six leshyas are divided into 18 categories as high, medium and low each. Besides there are 8 divisions of the medium leshya between Peet and Kapot making them a total of 26. A jiva binds his future Ayu in these eight medium leshyas only. The opportunity for binding next Ayu is presented in 8 specific occasions named as Apkarsh Kal. For humans and Tiryanchs these occasions are available after  completing 2/3 of the present age. This window is for a period of an antarmuhurta only. If he does not bind it then, it is again presented after 2/3^rd of balance life. Such 8 windows in this manner are presented for binding the ayu. If he still does not bind the ayu, then it shall be bound in the antarmuhurta  period before death. For Deva and Naraki jivas , this opportunity is presented only six months prior to death and such eight windows are available subsequently in the 2/3^rd of balance period of the six months. Necessarily nobody dies before binding his next ayu and gati. Now depending upon the destination, the leshya changes to same type as that of the destination. For example , a person heading to the highest of heavens “ Sarvarth siddhi” changes to high of Shukla leshya prior to death. Those with high of Padma leshya take birth into 10^th of Heavens namely Sahasrar. With high of Peet leshya they take birth in Sanatkumar Mahendra swarg. Similarly at the other end, those taking birth in 7^th hell change to high of Krishna leshya prior to death. Those with high of Neel leshya take birth in 5^th hell. Those with high of Kapot take birth in 3^rd hell and so on.

Leshya in gunasthanas: The Bhav leshya is consistently same in Hells and heavens throughout the life while in Humans and Tiryanch all six types are present and can change . However in one sensed and vikaltraya jivas ( 2-4 senses) , only three ashubha leshya only is present i.e. Krishna, neel and kapot. In 5 sensed without mind the lower four leshyas are found. Upto 4^th gunasthana in humans and tiryanchs, the leshya can be all six types. In 5^th to 7^th gunasthana the leshyas are 3 shubha leshyas only namely peet, Padma and Shukla. However Mithyadrshti Jivas with mind can also have these three shubha leshyas. Beyond this, in 8^th to 13^th  gunashthana the leshya is Shukla only. It implies that Shukla leshya is possible for Mithydrishti jiva  with mind onwards upto 13^th gunasthana. In 14^th gunasthana there is no leshya since he has neither yoga nor Kashaya hence he is called Aleshya . Siddha bhagwan is also called Aleshya. In 11^th to 13^th Gunasthana , there is no Kashaya but yoga is present. The definition of leshya states the activity of yoga under influence of Kashaya. Although now Kashaya has been destroyed or subsided, the yoga is still present hence leshya is still present.

Leshya in Hells and Heavens: In 1^st hell the leshya is Low Kapot, in 2^nd hell it is Medium Kapot, 3^rd hell is high Kapot and low Neel. 4^th hell is Medium Neel. 5^th hell is high Neel and low Krishna. 6^th hell is medium Krishna and  7^th is high Krishna. This bhav leshya remains same  through out the life in hell.

In Devas, the Bhavan trik devas have low Peet leshya. The first two swarg ( Kalpa) have medium peet leshya. 3-4 swarg have high peet and low Padma. From 5^th to 10^th swarg it is medium Padma. Then 11^th -12^th have high Padma and low Shukla leshya. 13-16 swargas and 9 graveyak viman have medium  Shukla leshya. Beyond these all swargs have high Shukla leshya only. Here too the leshya is same through out the life. Only difference is that in Bhavan Trik in the incomplete state of body formation ( aparyapta) the leshyas are three ashubha only. However for Viman vasi devas it is same  in complete state as well as incomplete state.

The number of Jivas with three ashubha leshya is infinite since it includes all one sensed jivas who are infinite. Between three the Krishna is maximum and other ones are less by an innumerable fraction although they too are infinite in numbers. The three shubha leshya jivas are innumerable only. Peet are the most. Padma are less by a numerable fraction while Shukla are less by an innumerable fraction. In respect of area the three ashubha leshya jivas occupy the entire universe hence their area is entire lokakash. The three shubha leshya jivas are mostly devas and some humans and tiryanch therefore the area occupied by these jivas is innumerable fraction of lokakash.

Duration of Leshyas:  All the six leshyas are always present in some jiva or other. The minimum period of a leshya in any jiva is antarmuhurta while maximum varies depending upon the heaven or hell where the jiva is present. The maximum is 33 sagar for Krishna ( 7^th hell), 17 sagar for Neel (5^th hell) and 7 sagar for kapot leshya ( 3^rd hell). Peet is 2 sagar ( 2^nd kalpa), Padma is 18 sagar (12^th kalpa) , Shukla is 33 sagar ( sarvartha siddhi ). These figures are actually higher by two antarmuhurta period because prior to death in the previous birth and subsequent to taking birth in next birth , for an antarmuhurta each the leshya is the same as during the life in heaven or hell.

Time gap for return to same leshya :  In scriptures the time difference for return to same leshya is also described. The minimum could be antarmuhurta by changing to another leshya and returning to same. The maximum time difference is calculated differently. Suppose a manushya changed to krsihan leshya prior to age of 8 years and changed to neel, kapot, peet, Padma  then Shukla and became muni. Susequently after death  he was born in sarvarth siddhi with 33 sagar ayu and came back as manushya and later changed to Krishna leshya. Thus the maximum time gap for Krishna leshya can be 33 sagar plus one poorva koti minus 8 years. Similar time difference would be there for neel and kapot leshya.

For the 3 shubha leshya it is computed differently. Suppose a peet leshya person changed to kapot , neel Krishna and then became a one sensed jiva. In this form he can remain for period as high as innumerable pudgala  paravartan which is an infinite number. After this he returned to five sensed jiva and thus attained peet leshya back. In this manner the maximum time difference would be some time higher than innumerable pudgala paravartan period. For Padma and Shukla leshya also it can be calculated similarly by taking birth in one sensed form.

Numbers of Jivas in leshyas : The minimum number is in Shukla leshya although they are still innumerable number. An innumerable times of this number are Padma leshya jiva. A numerable times of this number are the Peet leshya jivas. With respect to peet leshya jivas, infinite times higher are the kapot leshya jivas. The neel leshya jivas are some what higher and Krishna leshya jivas are still somewhat higher number. Besides these the aleshya jivas are infinite which are predominantly siddha bhagwans  with some numerable ayoga kevalis. 

14 Marganas : 9. Darshan Margana

Every Dravya has general and specific properties. However  without differentiating between them , a common observation of them together i.e. sensing their existence alone is called Darshan in the scriptures. While Gyana observes their different qualities, activities and types and thus notices them in details, Darshan accepts only their existence without any differentiation.

This sensing of objects is carried out by means of eyes which observes the objects in general and altogether, hence is known as Chakshu Darshan. On the other hand, sensing of objects without eyes , by means of remaining four senses and the mind is known as Achakshu Darshan.

Besides these two types of Darshan, there are two more types of darshan. One is Avadhi Darshan which is direct perception of smallest  permaanu(atom)  to largest skandh( aggregate  of particles) in the physical form is Avadhi Darshan.

The last is Keval Darshan, which is direct perception of all the objects of the universe without any need for illumination by sun, moon etc. Thus there are four types of Darshan described above. 

It may be noted that unlike Gyana Margana wherein a Jiva can have wrong knowledge which is described as Kumati, Kusruta or Kuavadhi Gyanas, in Darshan margana there is no such feasibility of seeing wrongly. All observations are without knowledge of the subject. In fact the knowledge follows later to the observation. Therefore while the knowledge can be wrong , the observation is not. Hence there is no differentiation of right belief or wrong belief in Darshan whereas the wrong knowledge leads to wrong belief.

Number of Jivas in various Darshan Marganas:  Upto three sensed Jivas there is no vision since they have senses of touch, taste and smell alone. Thus these jivas have only achakshu darshan. Since these include all one sensed jivas which are infinite, the number of jivas having achakshu darshan is also infinite. All these jivas are Mithya Drishti belonging to 1^st gunasthana only since they do not have self realization.

In four sensed and five sensed Jivas , they do have vision. However in the incomplete state of body formation, the vision is not physically present although the capability exists, therefore even in that state they are called Chakshu Darshani based on capability. This capability is realized after completion of body formation when the vision is formally available. At that time anyway they are Chakshu Darshani. The number of such Jivas in the universe is innumerable only. While Tiryanch can have four sensed and five sensed Jivas, all the remaining human , deva and naraki are only five sensed with mind. Hence all of them can have chakshu darshan. Tiryanch Jivas can have chakshu darshan in 1^st to 5^th gunasthana while deva and naraki can have in 1^st to 4^th gunasthana only. In humans all 14 gunasthana are possible with chakshu and achakshu darshan.

Avadhi darshan is available to all jivas who have avadhi gyana except that it does not have ku avadhi darshan even though the jiva may be having ku avadhi gyana. Therefore jivas of all four gati having avadhi gyana or ku avadhi gyana would be having avadhi darshan.

Keval darshan is available to all jivas having Keval gyana i.e. 13^th and 14^th gunasthana. So it is available only to humans. While for other jivas the darshan and gyana do not go together and it is always darshan followed by knowledge in time domain, for keval gyana such delay does not apply. The Keval darshan and keval gyana are together simultaneously. Hence it is said that omniscient sees and knows the entire universe at the same time in one samay period.

All jivas have minimum of achakshu darshan at least. Hence the number of achakshu darshani jivas is equal to entire number of jivas which is infinite.

In Dhavala, the description of Darshan margana is given in the context of Upayoga which is the effort of soul at a given moment. These are of two types Darshanopayoga and Gyanopayoga i.e. the Jiva either indulges in darshan or gyana at any given moment. Upto 12^th gunasthana he can be in one upayoga at any given moment. However for kevali bhagwan the upayoga is together i.e. he sees and knows simultaneously.  

An important point which is told there is that observation of inner self is darshan while knowing the objects other than self is gyana. That is why when Jiva is knowing others, he is not knowing the self.

Darshan is obscured by nine types of karmas. Of these four are corresponding to the four darshans. Besides there are five types of Nidras ( sleeps) which are called Nidra, Nidra Nidra, styan griddhi, prachala, prachala prachala which are various levels of sleep which prevent the Jiva to see an object. However it does not prevent him from knowing hence gyanopayoga is still present.