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 68

THE ESSENCE OF JAINA SCRIPTURES
primarily on the basis of differences of body, senses and mind, the soul quests (margana sthana) (SS 53) based on psycho-physical living organisms, including sex, passion, etc., and various kinds of living beings (jiva sthana SS 55 and 65-67), having one to five senses and both completely developed and incompletely developed, subtle and gross, are other than consciousness-as-such and separable modes of jiva (soul or consciousness). All of them or all these modes pertaining to the body are given the appellation of jiva or are said to be jiva in the scriptures from the external, other-referential point of view (vyavahara naya) (SS 56 and 67). Rarity of the Concept of Upayoga in Shvetambara Texts
Commenting on F.W. Thomas, remark that the conception or the doctrine of upayoga, is a “rarity in Shvetambara books (texts),” – which is “at the heart of Kundakunda's soteriology in the Pravachanasard”, Johnson states:
Among the earliest Surviving texts there appears to be no direct reference to upayoga in the Ayaramga, the Suyagadamga, or the Dasaveyaliya Sutras.
rm does appear, however, at Uttarajjhayana XXVIII. 10, where it is said that the characteristic of the jiva is manifestation (or application) through (or with) 'knowledge, perception, (darshan), happiness and suffering' (jivo uvaogalakkhano nanenam damsanenam ca suhena ya duhena ya Utt. XXVIII.10). Jacobi translates this as 'The characteristic... of the soul [is] the realization (upayoga) of knowledge, faith, happiness and misery - 1895, p. 153. It is not clear whether upayoga, which can have the meanings 'application', 'manifestation' or employment,' should be taken here in its full technical sense of application' or 'manifestation of consciousness. The passage could mean that nana (jnana, knowledge), damsana, (darshan), etc., are particular types of upayoga, or that upayoga is one of a number of characteristics of the jiva; but in either case it need not mean 'consciousness' as such, although the assumption among commentators and translators is that it does."
Kundakunda distinguishes between chetana and upayoga. He identifies the soul (jiva) with chetana or consciousness-as-such or considers chetana to be the essence of jiva, having the nature of upayoga (upayogamaya) (PS 127) or the particular characteristic of (upayoga visheshita) (PKS 27). In Panchastikayasara 16, he states that chetana and upayoga are the attributes of jiva (jiva guna) (PKS 16). However, Amrtachandra, in his commentary thereon argues that chetana can