________________
104 Harmless Souls jīva-bhāva or 'true nature of soul' is said to be revealed through upayoga, which in turn applies itself through the five jñānas, etc. What then is the connection between the five bhāvas (i.e. bhāva used in a technical sense) and upayoga?
Perhaps the clearest line to take is that followed by P.S. Jaini in The Jaina Path of Purification,53 where he points out that in the standard Jaina doctrine of anekānta (manifold aspects) an existent (sat) is composed of three aspects: substance (dravya), quality (guna) and mode (paryāya) - a substance being a substratum (āśraya) for manifold guņas which, while free from qualities of their own, continuously undergo modifications (pariņāma) while acquiring new modes (paryāya or bhāva) and losing old ones.54 The point to note is that bhāva can be used as a synonym for paryāya. Applying this to the present case, we can see that consciousness (cetanā / caitanya) is a guna of the dravya jīva; upayoga is that consciousness manifested or applied in jñāna and darśana; the particular forms of jñāna (such as matijñāna, kevalajñāna, etc. (see below]) are thus paryāyas or bhāvas of the guņa jñāna (which is really an aspect of the guņa cetanā). So the various kinds of jñāna , for example, are bhāvas or 'modifications' of the jīva, reflecting the karmic condition of the jīva at that time - which itself was brought about by previous bhāvas. For this reason, bhāva is sometimes translated as 'thought-activity' or 'psychological disposition', but for a Western reader this could be misleading unless it is clearly understood that bhāva, as a modification or particular form of upayoga, is no more attributable to manas (mind) than is upayoga itself. (Tattvārtha Sūtra 2.11 is specific that there are two kinds of jīvas, those with minds and those without; whereas upayoga characterises all jīvas.) 'Manifestation of consciousness' and 'thought activity' should therefore be
53 Op. cit. pp. 90-91. 54 See TS. 5:29, 30, 38.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
