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An Introduction to Jain Philosophy
169
The Digambaras as well as some Svetambras take the number of tattvas to be seven, for they do not regard punya and pāpa as separate tattvas but include punya among the samvara and pāpa among the aśrava. The Uttarādhyayānasūtras, Sthānāngasutra?, Samvayangasutras, Saddarsanasamucaya', and Pancastikaya!' have mentioned nine principles. Acarya Nemicanda has stated in Dravyasamgraha that there are two-fold distinctions in the Tattvasjiva and ajivall. Acarya Umasvati has included, in the Tattvarthsutra'2, the principles of punya and pāpa in the principle of āsrava or bandha and mentioned the seven distinctions of the tattvas. But in reality the principles of jiva and ajiva comprehend the whole world. The other five principles simply explain how the soul is defined by coming into contact with karma, and ways and means of be coming free from it. We too shall regard the tattvas as seven in number. Jiva (Soul)
Jiva has been characterized as ‘Upyogo Lakşaņm.' It means Upyoga is the characteristic of Jiva. Upyoga denotes the power of knowing. The power of knowing may be seen in consciousness. Where there is no consciousness there can be found no power of knowing. Therefore Jiva may be known as possessor of consciousness (cetanā). Upyoga consists of knowledge (Jñāna) and faith (Darśana). But every jiva whether it is small undeveloped insect or developed human being, possesses four infinites (Ananta Catușțaya):
i. Infinite Faith (Ananta Darśana) ii. Infinite Knowledge (Ananta Jñāna) iii. Infinite Bliss (Ananta Ananda) iv. Infinite Power (Ananta Vīrya)
There are two types of Upyoga - Jñānopyoga and Darsnopyoga. The Jñānopyoga is determinates (Savikalpa) while Darśnopayoga is indeterminate (Nirvikalpa) Jõānopyoga
There are two types of jñānopyoga-a. Svabhāvajñāna- The knowledge which is related to soul and which needs no help from any sense or mind, known as Svabhāvajñāna. It is also named as
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