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Here, we are concerned only with the last two realities.
'Pudgala' or 'Matter' is defined as that substance possessing colour, odour, taste and touch.1 Soul is defined as that substance whose characteristic is upayoga3, which means "the activity of consciousness.'s The pudgala is inanimate, insentient, anti-conscious substance, while the soul is colourless, odourless, tasteless and touchless, anti-matter substance. Both the Pudgala and the Soul are independent objective realities.
2. Epistemology:
As we have seen, it is the activity of consciousness, i.e., 'upayoga' through which the soul perceives the objects. Every object essentially consists of infinite number of attributes which are of two kinds : (i) General and (ii) Particular. The 'general attributes' as well as the 'particular attributes' are considered to be existing objectively. That is to say, a general attribute always remains 'general' and a particular one always particular. Now, when a soul perceives a general attribute, its perception is known as intuition (darsana) and when it perceives a particular attribute, it is called knowledge or cognizance (jnana). Thus, the objectively divided attributes of the perceived substance are responsible for the bi-division of the percipient's upayoga into darsana and jnana, also called 'anakara upayoga' (indeterminate-cognition) and 'sakara upayoga' (determinate-congnition) respectively.
Another remarkable characteristic of Jain epistemology to be borne in mind is the classification of knowledge into two types: (i) Sensory and (ii) extra-sensory or transcenden1. Sparsa, (F) Rasa, (TH) Gandha (T), Varnavan (quia), Pudgalah (g)-Jain Siddhanta Dipika I-11
2. Upayoga Laksano Jivah-Ibid-2-1
3. Chetna-Vyaparo Upayogah-Ibid-2-2
4. This term 'darsaña' is a technical term of Jain epistemology, defined as the perception of general attributes. It, therefore, should not be confused with the ordinarily used word 'darsana' meaning Philosophy.
