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The General Conception of Knowledge Two Types of Definition
The main function of a definition is to discriminate the definee from other things. This purpose can be served by a thing or quality which is inseparable from the definee as well as by one which can be separated. The quality of heat in fire comes into the first category. It cannot be separated from the fire. The staff, in the case of a man-with-staff, belongs to the second category. The staff though helps in discrimination of the person from others, is not an essential part of the men. On the basis Vidyananda classifies the definition in two types. The first is essential (ātmabhūta) and the second non-essential (anātmabhūta)1.
Upayoga is an essential definition of the self. We cannot separate it from the latter. There is no soul without Upayoga and there is no Upayoga without soul. Yet, we cannot say that they are absolutely one and the same thing. Upayoga is only a part of the psychical function. Other functions are feeling, willing etc. which according to Jainism are not included into Upayoga which is the activity of cognition only, a particular expression of consciousness (caitanya) which covers the entire range of psychical life. This is also one of the reasons for regarding it as the essence and upayoga as the definition of jiva.
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Nemicandra defines the jIva as follows:
It is characterised by upoyoga, is formless, and an agent, is co extensive with the body, is the experient of the fruits of karman, exists in Samsara. the siddha has a characteristic of upward motion,2 Kundakunda also agrees with the same.3 Devasuri indicates the same thing by pointing out a contrast with other systems. We shall discuss the above points one by
one.
1. Tattvarthaślokavātika, p. 318
2. Dravyasangraha, 2
3. Pañcastikāyasamayasara 27
4. Pramāṇanayatattvaloka VII, 55
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