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Sec. III]
STUDIES IN THE BHAGAWATI SUTRA
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traditions in the evolution of life and the Universe, viz. atomtradition and self-tradition, as they remain emanating each other.
This canonical work explains that Upayoga (agential spirit or consciousness) is the fundamental instinct of life-the inherent attribute of the soul which exhibits itself by itself. This Upayoga (consciousness) is divided into two categories, viz. Darśana (self-awareness) and Jana (knowledge). It is the principle of psycho-physical activities that all reactions of the soul are conditioned by the body, for it is the dual form, i. e. psycho-physical structure which takes into consideration the noumenal and phenomenal aspects of beings, namely, prāņa (life) indriya (sense), bala (strength), virya (energy), ayus (length of life), and aṇaprāna (life-expanding or breathing in and out-the action to maintain the psycho-physical structure).
The BhS explains Raga (feeling) and Dvesa (dislike) as the two forms of the delusive transformation of mind by showing two fundamental tendencies in Jaina Psychology. Raga and Dvesa are classified into four Kasayas (decoction or passions), viz. krodha (anger), māna (pride), māyā (deceitfulness) and lobha (greed). Instinct of life manifests itself in the psycho-physical phenomena according to the conditions of soul. Thus they reveal themselves into six conditions (lesyas) in different degrees, viz. Krsna (black), nila (blue), Kapota (grey), teja (fiery or red), padma (lotus) and sukla (white).
Besides these aspects, the BhS throws important light upon the physical basis of mental life, the process of thought, imagination, memory, attitude of mind, the principles of dream, perception, sense-feeling, conation-activities of soul, relation of mind with the soul, kama-bhoga (desire and enjoyment) with a psychic basis in a comprehensive manner.1
This canonical work makes a valuable contribution to Jaina Epistemology which is an integral part of philosophy by explaining the nature, origin, conditions, factors, limits and validity
1 Vide, Ch. X, Sec. 2.
Vide, Ch. X, Sec. 3.
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