________________
Kundakunda: The Pravacanasāra 97 commentaries, which were probably written in the second half of the twelfth century C.E.29 There is therefore a considerable time-lag between the texts and their first commentaries. This may not, however, be as great as has usually been thought.
In what follows, I shall for convenience refer to both the Pravacanasāra and the Samayasāra as the works of Kundakunda, while keeping the above reservations in mind.
4.2 Upayoga
At the heart of Kundakunda's soteriology in the Pravacanasāra is the doctrine of upayoga (Pk. uvaoga). I shall begin this section, therefore, with a brief examination of the way in which this term is used in texts prior to, or approximately contemporary with, those attributed to Kundakunda. I shall then look in detail at the ways in which the meaning of the term was modified and developed by Kundakunda in the Pravacanasāra.
i) Upayoga before Kundakunda Among the earliest surviving texts there appears to be no direct reference to upayoga in the Āyāramga, the Sūyagadamga, or the Dasaveyāliya Suttas. The term does appear, however, at Uttarajjhayaņa XXVIII.10, where it is said that the characteristic of the jīva is manifestation (or application) through (or with) 'knowledge, perception, happiness and suffering'. 30 It is not clear whether upayoga, which can have the meanings 'application', 'manifestation',
29 See Upadhye p. liv. 30 jivo uvaogalakkhano
ņāņeņam damsaņeņam ca suhena ya duhena ya || Utt. XXVIII.10|| Jacobi translates this as 'The characteristic ... of the soul [is] the realisation (upayoga) of knowledge, faith, happiness and misery' - 1895, p. 153. For the meaning of damsaņa (darśana), see p. 98, below. P.S. Jaini (JPP p. 97) defines darśana as 'insight ... into the nature of reality (along with faith in this view)'. Cf. Pañc. 115, quoted p. 187, below.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
