Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

Page 188

The General Conception of Knowledge
163
the illuminer and illuminated is obstructed by the karmic veil. There is no other sort of distance between the two but, the obstruction of karman. As soon as it is removed, they come into natural relation. Upayoga means the establishment of this relation. The soul does not require any external means to illumine the object. They are helpful in removing the obstruction only. It means, Upayoga is the removal of this obstruction. In its positive sense it is nothing but the soul. Fire is naturally possessed of the power of burning. But the application of that power depends upon the coming of fuel into contact with it. Fuel does not generate the power or anything else. Similarly, the object does not generate consciousness or upayoga.
Siddhasena defines upayoga in two ways? :
(1) Firstly, upayoga means possession. It is possession of the stages of jñāna and darśana in their limited sphere of objectivity by consciousness. The consciousness, which is a constant characteristic of the self, manifests itself into the stages of jñāna and darśana. This manifestation is upayoga. But, this definition does not include the upayogas of kevalajñāna and kevaladarśana as they are always manifest. They are constant. Siddhasena G. gives another definition for the inclusion of constant upayoga.
(2) According to this definition Upayoga means attention of jñāna and darśapa towards the object. This definition can be applied to the case of constant cognition also.
Pūjyapāda defines upayoga as the mode of consciousness caused by two categories of means 2
Akalankas developing the idea of Pūjyapāda states that it is a mode of the cognizer, related wi h the consciousness;
1. Tattvarthabhāsyatikā II. 8 2. Sarvārthasiddhi II. 8 3. Tattvärtharājavārtika II. 8