________________
222
Reals in the Jaina Metaphysics matter of generation of knowledge and Upakaraṇa is that which protects Nirvịtti, the main or the principal part of the sense-organ. When on account of the annihilation or the mitigation of knowledge-enveloping Karma, a part (Pradeśa) of the soul becomes purified, it i.e. the purified part of the soul assumes the shape of the sense-organs e.g. the Eye etc. This purified part of the soul which thus assumes the form of the sense-organs is the Antara-nirvịtti. The limb of the part of the physical body in which is located the Antara-nirvștti is called the Bāhya-nirvṛtti. The substance called the Upakaraṇa which exists inside and protects the Nirvștti aspect of the Indriya is the Antara Upakaraṇa. The black, the white fields etc. which are within the Eyes are for example, the Antara Upakaraṇa. The Bāhya Upakaraṇa is those parts of the sense-organ which exist outside and protect it e.g. the eye-hairs, and eye-lids etc. The Antara-nirvṛtti, the Bāhya-nirvṛtti, the Antara Upakarana and the Bāhya Upakarana are all modes of the Dravyendriya or material sense-organ; for these are but the modes of the soul and matter (ātmā and Pudgala). Labdhi and Upayoga are the two aspects of the Bhāvendriya 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 conscious attention. When the knowledge-enveloping Karma is annhilated and mitigated the soul is possessed of Labdhi; on account of this Labdhi the soul attends to the Dravya-niryrtti aspect of the Indriya's. This attention is Upayoga. Labdhi is due to the annihilation and the mitigation of the knowledgeenveloping Karma; the knowledge by the sense-organs is impossible without Labdhi. Sensuous knowledge, again is impossible until and unless 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 the means to its knowledge; hence these are called the Bhāvendriya or the subjective senses. Thus although the Jaina's always contend
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
