Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 47

INTRODUCTION
all stages of the evolution of the self, including upayoga, in all three. times. On the other hand, upayoga can transform itself in eiiher direction: enlightened or deluded, towards purity or impurity, good or evil.
Since there is no object without a state-of-evolution (parinama), the self is said to be evolvent in nature, i.e. subject to change or modification. It possesses the nature of that through which it evolves during the time of the evolution (PS 8). In other words, it accepts the character of its state-of-evolution (PS 9).
Conjunction of the self with other substance, i.e. karman, results in a particular type of upayoga, i.e. manifestation of chetana, which has two modes of psychic-attention or awareness, viz. jnana and darshan (PS 155). When the awareness of an object has some form (sakara), it is said to be jnana (cognition or knowledge). If it is without form (nirakara), it is considered darshan (intuition) (PS 155 and PS 155 AC). These two modes of awareness are intimately related to karmic changes and the relation may be said to be in inverse ratio. The intensity and quality of these two upayogas decreases as the karmic veil becomes thicker and stronger, but they have the chance of fuller manifestation when the karmas either decay or disappear.
Shubha (good or auspicious) upayoga and ashubha (bad or inauspicious) upayoga are also related to interaction with karma. In shubha, anger, etc. passions become feeble or mild due to their subsidence, with the result that the karmas also get reduced. Shubha, therefore, has the effect of purifying (vishuddhi) of the self. In ashubha, on the other hand, which witnesses an intensity of passions, the bondage of karma is increased, and the self is imbued with affliction, distress or morbidity (sanklesh) (PS 155 AC).
If the manifestation of consciousness is auspicious, the soul accumulates merit (punya); if inauspicious, demerit or sin (papa). In the absence of both, there is no accumulation (PS 156) of either, with the result that only “pure” [in the sense of being unconditioned, unencumbered (nirupadhi), natural (svabhavika) (PKS 58 AC), unmixed, only, kevala (exclusively one's own),20 alone, of the nature of only consciousness-as-such] remains (avatishthate). This is not the cause of conjunction with other substance (sa punab akaranam eva para dravya sanyogasya) (PS 156 AC). In other words, it has no relation with karman whatsoever and is devoid of any conjunction with any