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jar, cloth etc.. Particular knowledge (vijñāna) arises from these that have assumed the form of knowables. These vijñānas (ghata vijñāna, etc - This is a jar) are different modes of the jīva and hence it can be said that the jiva, from this point of view arises out of the knowables, jar, etc. Similarly, when these objects pass out of view by being covered or by disappearing on some account or when owing to absent-mindedness or due to some such reason this particular knowledge does not arise or when we leaving one object concentrate on another, that particular knowledge can be said to bave perished on the destruction of that object in its capacity as a knowable, and hence that particular mode of the soul too can be said to have perished (1593- 1594).
But this should not be misunderstood to mean that the soul perishes utterly. When the upayoga is directed to an object other than the previous one, the previous particular knowledge perishes and another comes into existence. These particular cognitions are looked upon as particular modes of the soul. Hence the soul too can be said to perish with respect to the previous vijñāna and be born with respect to the other (present) vijñāna. But there is a continuity of vijñāna which should not be lost sight of and with respect to this the mass of consciousness, jiva is imperishable. The jiva thus has a threefold nature and in the Jaina view everything has this threefold nature of origination, destruction and persistence. The previous particular knowledge does not remain only because upayoga is divertei to another object; but this does not mean that the soul has perished, because it persists in the midst of this sort of origination and destruction.. 'Vijñànaghana' of the Veda stands for the soul (1595–1596).
Indrabhūti might still have the impression that knowledge is an attribute of the material elements, earth, etc., for it rises only when the material object is present as a knowable and perishes when it is removed. But it is not so. Even according to the Vedic tradition, consciousness can exist even in the absence of objects : 'astamite aditye Yājñavalkya candramasi
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