The first characteristic of the soul is
supayoga. The word upayoga is difficult to define. It is the
source of experience. The cognitive, cognitive and adjective aspects
spring form it. It is different a of living organism. Umasavati says that
upayoga is the essential characteristic of the soul. 17 Upayoga has
contain prominence. Upayoga is that by which a function is serve:
upayujayte anena it upayogah. It is also described as that by which a
subject is grasped. 18 In the Gommatasara: jivakanda, Upayoga is
described as the drie which leads to the apprehension of object.19 It is
the source of the psychical aspect of experience. It gie rise to the
experiecne f objects, and the experience expresses itself in form sof
jnana and darsana. Upayoga is of two types: anakara, formless, ans
sakara, possessed of form. Anakara anakara, formless, ans sakara,
possessed of form. Anakara Upayoga is formless, indeterminate
cognition. Sakara Upayoga is determinate cognition, a defined form of
experience. It would not be out of place to point out that upyoga
is ot the resultant of consciousness as it is sometimes maintained. This
was one of the earlier attempts to translate Upayoga. Nor is it a sort of
inclination arising from consciousness. It is the cognitive drive, which
gives rise to experience. It is, in fact, the source of all experience,
the Jaina philosophers were aware of the driving force of experience, the
force by which experience, the force by which experience is possible. This
may beckoned to the �horme� of the modern psychologists. It may be called
home in the sense that McDougall has used the term. It is a vital impulse
for urge to action. Nunn has stated that home is the basis of activity the
at differentiates the living animal from dead matter. It is like
Schopenhauer�s will to lie�, and Bergson�s elan vital� jnana and
darasana are manifestations of upyoga.
The biological studies of the lower animals
from the amoebae onwards show that all animals are centers of energy in
constant dynamical relation with the world, yet confronting it in their
own characteristic way. A name was needed to express this fundamental
property of life, the drive or a felt tendency towards a particular end.
Some psychologists called it conation or the coactive process. But this
drive may not always be conscious.
There is the presence of an internal drive
in such processes. �To this drive or urge, whether it occurs in the
conscious life of men and the higher animals war propose to give a single
name�. horme�20 This activity of the mind is a fundamental property of
life. It has various other names, like � the will to live� elan vital�,
the life urge and the libido. Horme under one form or another has been the
fundament postulate of amarck Butler, Bergso ad Bernard Shaw. McDougall
took great pains to present the hormic theory of psychology as against the
mechanistic interpretation of life and mind.
The hormic force determines experience and
behavior. We get conscious experience because of this drive. The conscious
experience takes the form of perception and understanding. Horme operates
even in the unconscious behavior of owe animals. In the plants and animals
were see it operate I the preservation of organic balance. In our own
physical level. We circulate our blood, wr breathe and we digest our food,
and all these are the expressions of the hormic energy. It operates at all
legalese both in individual and the racial sense. 21 But the Horme
expressed and presented by the Jaina philosophers could not be developed
and annualized in terms of the modern psychology, because their analysis
of Upayoga was purely an epistemological problem tempered with
metaphysical speculation. They were aware of the fact that there is a
purposive force which actuates and determines experience. This is clear
from the distinction between jnana and darsana as two forms
of upayoga.
Citta or cetana as a characteristic of the
our is important in Indian philosophy. In thr Dravyasamgradha, jiva is
described as possessing cetaa from the nominal point of view. Cetana
is a sort of incliatio, which arises rom upayoga. This inclination
branches in two direction jnana and darsana. Darsana may be said to
be undifferentiated knowledge. Janana is cognition defined the jiva
has indinite jnana and darsaa but certain classes of Karman, like
jananavaraiya and Darsanavaraniya tend to obscure and
confuse the essential nature of the jiva. From the phenomenta point of
view, darssaa ad jnana tend to manifest themselves in eight kinds of
jnana and four kinds of darsana.
The possession of Upayoga raises the
question whether the Jiva possesses upayoga and is yet different
from it , or whether it is identical with it . the Nyaya theory does not
recognise the identity of quality and its possessor . Jainism asserts that
oly from the phenomenal point of view they are separable . In
pancastikayasara we read �Only in common parlance do we distinguish
darsana and jana. But in reality there is o separation� 22
The SOUL IS INSEPARABLE FROK Upayoga. Horme is an essential
characteristic of the living organisms. It is manifested in the
fundamental property experienced in the incest adjustments and adventures
that make up the tissue of life and which may be called drive or felt
tendency towards an end. 23 Animal life is not merely permeated by
physical ad chemical processes; it is more tha that even the simplest
animal is autonomous.
