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64 : Sramaņa, Vol 67, No. 1, January-March 2016 from violence (ii) abstinence from falsehood (iii) abstinence from theft (iv) abstinence from sexual desire (v) abstinence from possessiveness, five samitis or vigilances (in movement, speaking, eating, handling things and evacuation) and three guptis (as control of mind, speech and body) bears more vividness in consciousness. A monk having alertness in every activity expresses more consciousness. In this way living with alertness shows high level of consciousness. A laity having five small vows (aņu-vratas) is also on the path to live with better consciousness than a lay man, if he is alert in doing activity with awareness. Consciousness as Upayoga “Upayoga' denotes the cognitive function of a living being. It includes knowing through sense organs, mind and directly through a soul. • Upayoga is of two kinds: i) Knowing in a constructive or articulate form i.e. jñāna and ii) Knowing in nirvikalpaka or in-articulate form i.e. darśana.
Jñāna and darśana are the key factors of upayoga or cognitive function. In Nandisūtra and other texts of Jaina philosophy five types of knowledge are mentioned as matijñāna (sensuous knowlwdge), śrutajñāna (scriptural or verbal knowledge), avadhijñāna (visual intuition), manaḥparyāya jñāna (intuition of mental modes) and kevalajñāna (pure and perfect knowledge). Among these knowledges, matijñāna appears in a soul through sense-organs, or mind or by both. Sense organs and mind are the instruments; consciousness comes in these organs from the soul. Matijñāna or ābhinibodhika jñānaincludes recognition, thinking, reasoning, intellect and inference in it. Knowledge of former birth (jāti-smaraña-jñāna) is also a phenomenon of matijñāna. Four types of intellect (autpāttiki, vainayikī, karmajā and pāriņāmiki) are also the part of matijñāna. All intellectual activities of a person denote consciousness. Śrutajñāna appears in a living being as verbal knowledge or as discriminative knowledge (vivekajñāna). Discriminative knowledge.is a significant