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98 Harmless Souls
or 'employment', should be taken here in its full technical sense of 'application' or 'manifestation of consciousness'. The passage could mean that ṇāṇa, damsaṇa, etc., are particular types of upayoga, or that upayoga is one of a number of characteristics of the jiva; but in either case it need not mean 'consciousness' as such, although the assumption among commentators and translators is that it does.
In the following verse (Uttarajjhayaṇa XXVIII.11), which has a different classificatory system, it is clear that uvaoga (upayoga) is one among a number of characteristics of the jiva, and not yet the defining characteristic:
The characteristics of the soul are knowledge, faith, conduct, austerities, energy and application (uvaoga).31
This verse (11) seems to be a mixture of the prescriptive and the descriptive. It is also worth noting that damsana (darśana) can mean either 'faith' or 'perception', and although it is not clear which sense is being applied here, it is probable, since they imply each other, that it is being used in a non-exclusive way. Nevertheless, between them these two verses do contain in embryo all the elements of the later upayoga doctrine, although they are not yet or not explicitly arranged in a causal hierarchy. That is to say, they contain upayoga, jñāna and darśana, as well as subha and aśubha (assuming that sukha and duḥkha result from punya and papa which, in the later doctrine of Kundakunda, are the products of subha- and asubhaupayoga respectively). Thus these verses clearly originate from a period before the upayoga doctrine was fully developed, despite the fact that as a whole Chapter XXVIII was a relatively late addition to the body of the
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31 ṇāṇam ca damsanam ceva carittam ca tavo taha |
viriyam uvaogo ya eyam jivassa lakkhaṇam || Utt. XXVIII.11 || Jacobi (ibid.) translates uvaoga here as 'realization (of its developments)'.
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