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jnāna i-e the upayoga or defnite application of inana-Darśana or Perception is called Vijnana. Atma-the soul-which is the form of assemblage of the vijrāna. is born in the form of upayoga (applicaticr) to the matters like earth etc. which are apparent to the senses as, This is earth; This is a water-jar This is a piece of cloth etc; and arais fantafa tānyévā'nu vinasyati] only in the absance of the congnition of these matters, the soul perishes in the form of the upayoga (applection) of these matters and is born in the form of the upayoga' of other matters; or it thus remains in the samanya ( ordinary ) form; [ a gïánska na pr étyasajuōsti] In this way, as the Atma is not in the form its former upayoga, the sign or the name referring to the former 'upayoga' does not exist, So to say there are numerous synonyms or alternative terms of Ātmā in every field in the form of the 'upayoga' of Jnana-Dartana Knowledge and Perception Atma is inseparable from the assemblage of knowledge or full 'Vijnana' that is to say, Atma being full ol vijnāna (famman qa vijn āra ghana éva) is the assemblige of 'Vijñāna.' When the forms like a jar, a cloth, etc have assumed the asparent upayoga of those arhéles as as This is a jar' This is a cloth' eto, i-e it is born as the various Vijnāna Paryayas because there exists the relation to the jar, cloth and such other things in the act of the soul's taking birth, Then, when the articles like a jar, cloth etc are separated or when they become non-existant or when the mind is deviated to another object or in case the upayoga' of the soul, gets rid of that article, and joins the 'upayoga' of an another article, the articles like a jar, cloth etc, which happened to be in apparent forms, lose those forms and other articles having the upayoga' of Ātmā, become 'jnéya' ie apparent In this way, when a jar, a cloth etc, lose their apparent forms, Ātmā also does not retain the 'upayoga' of those articles as 'This is a jar' 'This is a cloth' and so on, but is turned into the 'upayoga' of other articles or remains in Sāmānya svarūpa' (ordinary form) It does not exist in the forms of its previous 'upayoga' Because of this, it is said, in the Védic hymn, ■ dæmséfta na prétyasasanjñāsti, that is to say, the term of
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