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Epistemology of Jainas
Two Upayogas do not occur simultaneously
All the systems agree that two cognitions do not occur at one and the same moment. But, they give different explanations for it. The Nyaya system explains it on the ground, which is atomic. It cannot contact two objects simultaneously. The Vedanta and Sankhya explain it on the ground of Vṛtti (mode). The Bauddha also admits the theory of tadakaratā (co-ordination), which explains the above fact. According to Jainism an omniscient apprehends all the objects in one upayoga. He does not require further upayogas to cognise other things. The objects of all the three times and the entire universe appear in one and the same cognition. But, the case of imperfect knowledge is different. It cannot focus on two objects simultaneously.1 One cannot have the attentions of cold and hot at one and same moment. It does not mean that two things are beyond the scope of one attention. We can have the attention of army which includes all the parts of it. But, the attention of army as related with collective noun is quite different from that individual parts. One cannot have the elephants and borses as the objects of one attention individually. Similarly, one object having the characteristics of hot and cold can be focussed in onc attention, but not the two characteristics considered individually.
The principle of single upayoga at a time is not confined to the cognitions generated by the senses or mind only. The supersensual cognitions of avadhi and manaḥparyaya also have single focus at a moment. The case of omniscient also is not exempted from this rule. Kevalins also; are generally accepted as holding one upayoga at a time. But, the objective sphere of that upayoga is so vast that the above rule becomes insignificant. We shall discuss this problem in the chapter of kevalajñāna.
Identity between Soul and its function
We have already discussed the question of identity between 1. Višeṣāvaśyakabhāṣya G 2439-43.
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