Book Title: Sudha Sagar Hindi English Jaina Dictionary
Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
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AT 70341-(Conciousness and upayoga) - Upayaga is the defining characteristic of the Jiva.
Tattva 218. Consciousness and upayoga are the constituents of the soul.
Prava - verse 35. Upayoga means soul's conscious manifestation in the presence ofexternal and internal causes. Sarvā - P. 89. Consciousness means the general characteristic of the qualities of the soul. Consciousness is the identity of the soul and the soul undergoes manifestations in its terms. It means that whatever is the soul's manifestation it must not go beyond consciousness.
A.T.V. P. 173. Consciousness is the general traitof all the qualities of the soul, on account of its absence in other substances they can not be called Jivas. It's divisions are conation and knowledge etc. and the word consciousness applies to them collectively and also to bliss etc. which are its parts.
Raja - 2/776. Conciousness along with Darsana and Jiāna is one of the special attributes of the soul. Älāpapaddhati P. 33. There are three types of upayoga, i.e. delusion, ignorance and non- abstentionwhen qualified by delusion.
Samaya - verse 96. Upyoga also applies to bliss.
Rājā P. 82 Inthebhagavati sūtra virya(strength) has also been said to imply upayoga.
Bhagavat i Sūtra- P. 66. Fita site at h t - (The mind body relation) - Matterundergoes modi- fications on account of the nimitta
(auxilliary) causation of the modes of the Jiva and similarly the Jiva on account of the auxiliary causation of matter, undergoes menifestations.
Purus. Verses 12,13. fra at HTIT faget Theta - (The arguments to show the existence of the self) Vidyānanda puts forth a number of arguments to show the existence of the self as distinct from matter. Firstly the existence of the soulis proved by the experience of 'T'. Secondly the distinctivecharacteristics of the soul andmatter prove the soul to be a distinct substance. Thirdly the ways of their comprehension being different, the soul must be beld to be a distinct substance from matter. The feeling of selfhood has been taken to be a proof for the existence of the soul. Everyone feels himself as distinct from his organ, bis nerves and his brain; and this distinct experience leads to the existene of the soul as a distinct entity from mater. “The Jiva exists because we perceive it directly, in the form of bliss etc. The experience of “I” is independent of the senses and is felt clearly and consistently."
Sloka - verses- 102, 103, 96, 97. In the višeşāvaśyāka bhāsya it is said, "Oh indrabhuti, the self is indeed directly congnisable to you also. Your knowledge about it which consists of doubt etc. is itself the self. What is proved by your own experience should not be proved by other means of knowledge. No proof is required to prove the experience of happiness, misery etc... if the object about wbich one has doubt is certainly non-existent, who has a doubt as to whether I doexist or I do notexist."
Višeșā ... verses 1554, 1555.
