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THE JAINA GAZETTE
account of the annihilation or the mitigation of knowledgeenveloping Karma, a part (Pradesa) of the soul becomes purified, it (i.e., that purified part of the soul) assumes the shape of the sense organs i.e., the Eye etc. This purified part of the soul which thus assumes the form of the sense-organ is the Antara-Niroritti. The limb or the part of the physical body in which is located the Antara-Nirvritti is called the Vahya-Niroritti. The substance called the Upakarana which exists inside and protects the Nirvritti aspect of the Indriya is the Antara-Upakarana; the black, the white fields etc. which are within the Eyes are, for example, the AntaraUpakarana. The Vahya-Upakarana is those parts of the senseorgan which exist outside and protect it e.g. the Eye-hairs, the Eye-lids etc. The Antara-Nirvritti, the Vahya-Nirvritti, the Antara-Upakarana and the Vahya-Upakarana are all modes of the Dravyendriya or material sense-organ; for, these are but the modes of the Soul (Atma) and Matter (Pudgala), Labdhi and Upayoga are the two aspects of the Bhavendriya or the subjective sense-organ. Labdhi, is the gain on the part of the soul, consisting in the annihilation and the mitigation of the knowledge obscuring Karma. Upayoga consists in the soul's modification into consciousness, or attention. When the knowledge-enveloping Karma is annihilated and mitigated, the Soul is possessed of Labdhi; on account of this Labdhi, the soul attends to the DravyaNirvritti aspect of the Indriya; this attention is Upayoga. Labdhi is due to the annihilation and the mitigation of the knowledge-enveloping Karma; the knowledge by the sense-organs is impossible without Labdhi. Sensuous knowledge is impossible again, unless and until there is Upayoga,unless and until, that is to say, there is some subjective effort (attention) to have the sensuous knowledge. Labdhi and Upayoga are the aspects of the soul and means to its knowledge; hence these are called the Bhavendriyas or the subjective senses.
In this connection, it may be noted that the question seems to have been much debated in ancient India, whether Shree Sudharmaswami Gyanbhandar-Umara, Surat
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