Jain Journal 2000 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 15

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KUMAR : SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM further bondage. In this regard, Khalghatgi notes a description in the Pañcāstikāyasāra of the soul being agent of its own bhāvas and not the agent of pudgala karmas (karmic matter).40 Siddhāntadeva Cakravarti of the ninth century recasts the same view in the Dravyasamgra: soul is the agent of its own bhāvas as it causes its own resultants but it is not the agent of pudgala karmas (karmic matter).41
Ācārya Kundakunda in the Pañcāstikāyasāra equates bhāva with kaşāya, and in the Samayasāra, it is expressed as a state of the soul, a state of mind or consciousness; a paryāya (mode) of the quality of consciousness. In the Pravacanasära, bhāva is taken as upayoga. He also considers bhāvas as modifications of either subha or aśubha upayoga. 42
Uvaoga (Skt. Upayoga) is a Prākrit form. The term upayoga in Jain metaphilosophy has a well-defined meaning exclusively attached to the consciousness of the soul, and this manifestation takes place towards jñāna and darśana. 43 Thus, upayoga may be defined as manifestation of consciousness of the soul. As the application of consciousness by the soul being both instrumental and typical of certain state, obviously it is to be considered as one of the mechanisms under which the soul functions.
The term darśana in most Jain settings, according to Kendall, commonly translated as faith has a diffuse meaning expressed with notions of rightness and wrongness, closely associated in the Jain tradition with the classic statement of the tripartite (ratnatraya) mokşamarga which consists of right faith, knowledge and conduct.44 The Jaina analysis of upayoga therefore, in the view of Kalghatgi, is purely an epistemological problem tempered with metaphysical speculation, and it is a source of experience coming out of the cognitive and conative aspects expressed in the forms of jnana and darśana as two forms of upayoga 45 This epistemological question is addressed by Ācārya Kundakunda in the metaphysical understanding of the nature of jnāna and darśana as psychical, seen in verse 127 of the Samayasara:
40. Ibid., p. 55. 41. Dravyasamgraha, p. 61. 42. . Johnson, pp. 107 and 267. 43. Pravacanasāra, p. 65. 44. Scripture and Community, p. 113-120. 45. Kalghagi, pp. 49-51.