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 61

INTRODUCTION
consciousness-as-such (chin-matra) and also because it is unique and unmixed and being karma-nirpeksha, having no relation whatsoever with karmas. It is not causally connected with either samsara or moksha, either bondage or liberation. Though the soul is associated with karmas since beginningless time and as such impure but that is not considered the inherent nature of the self.
Upayoga The word “uvaoga” (upayoga in Sk.), a “rarity in Shvetambara books”, but referred frequently in Kundakunda's works is translated in several different ways. (See Introduction by F. W. Thomas). This word has been generally translated in Pravachanasara as “psychic attention” by Faddegon and as “manifestation of consciousness” by A.N. Upadhye. (In his footnote to PS 69, Upadhye states: “The term upayoga is very difficult to be rendered into English; the shade of its sense often depends on the context; similar is the case with dharma and other words."]23
W.J. Johnson translates upayoga as “application”. Jacobi translates it as “realization of its (soul's] developments” whereas Deleu translates it as "spiritual function". Frauwallner translates it as Betaetigung, i.e. "work” or “activity", but Johnson prefers to translate it as “perhaps activation' actuation'.” P.S. Jaini tfänslates upayoga as "awareness” and Nathmal Tatia terms it as "active consciousness” (see Nathmal Tatia, Studies in Jaina Philosophy, p. 55; on page 70, however, Tatia translates upayoga as “consciousness,” which is said to be the defining characteristic of soul) (TS 2.8) which would be better."24
In Tattvartha Sutra (TS 2.8), upayoga is said to be the differentia, the definition or the distinguishing characteristic (lakshan) of jiva (soul). The word “upayoga" in Tattvartha Sutra is translated as "attention, consciousness, attentiveness" by J.L. Jaini; "consciousness” and “active or attentive consciousness” by S.A. Jain; and “sentience,” which in turn, is explained as "awareness or consciousness” by Nathmal Tatia.25
Unlike Tattvartha Sutra (2.8) wherein upayoga (conscious attentiveness) is described as the (only) distinguishing characteristic of the soul (jiva), in Kundakunda's works (PKS 16, 27 and PS 127), the nature of soul is said to consist of chetana (consciousness) and upayoga, which constitute the main quality of soul (jiva guna, PKS 16). In Panchastikayasara (PKS 16, 27), Chakravarti translates chetana