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Epistemology of Jainas
occurring at the possible presence of external and internal means. Akalanka stated all the factors pertaining to Upayoga. The first question is, what is upayoga? Akalanka replies that it is a mode of the cognizer. We have already stated that Jainism classifies reality in two fundamental categories; viz., Jiva and Ajiva. The three categories of Pramana, Pramātā and Pramiti, stated by Vatsyayana come into the category of Jiva and the fourth cate: ory of Prameya is Jiva as well as Ajiva. The Jainas hold that it is one and the same thing that undergoes different modes and takes the positions of agent instrument and the result of knowledge. The second question is, "Do the Jainas admit every mode of the soul as upayoga?" Akalanka replies in the negative. Every mode is not upayoga, but only that which is related with consciousness. As a matter of fact consciousness or caitanya is power and upayoga is its application. This is exactly what is meant by the literal sense of the term. The third question is, "what are the causes of Upayoga ?" Akalanka replies that there are two types of causes External and Internal. Each of them is further divided into two Inseparable and separable. Thus, there are four types of sources:
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(1) External inseparable (bahya
atmabhūta)-Physical
senses. They are external, because they are material and different from the soul. They are inseparable because they cannot be separated from the body, which is one with the soul as long as it is not liberated.
(2) External separable (bahya anatmabhūta)-The object, light etc. which are external as well as separable.
(3) Internal separable (abhyantara anatmabhūta)-The matter constituting physical mind which is the material cause of thinking etc. It is internal yet separable from the soul.
(4) Internal inseparable ( abhyantara ātmabhūta )-Bhāvayoga or psychical activity of the soul resulting from partial or complete destruction of the obscuring karmic matter.
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