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100 Harmless Souls
and future. 36
Here it is interesting to note that the form of uvaoga, as 'spiritual function', is something that changes; moreover, it is essentially something that the soul changes itself.37
Viyāhapannatti also uses the terms anāgāróvautta and sāgāróvautta to designate two types of uvaoga. Deleu, following Schubring's translation of sāgāra- and aņāgārauvaoga,38 renders these as 'faculty of abstract or indistinct imagination' and 'faculty of concrete or distinct imagination', respectively.39 At Viyahapannatti XXV.6.17 (899b) all classes of niyantha (monks) are said to have 'the formally distinct or the formally indistinct imagination (are sāgārôvautta or aņāgārôvautta)'.40 Uvautta is the Prākrit form of the Sanskrit upayukta, meaning 'employed' or 'applicable to'; similarly, upayoga, as we have seen, can have the meaning of 'application', 'manifestation', or 'employment' (of consciousness), and these are the translations I shall prefer.41 Deleu's use of 'imagination' (see above) to translate the term seems eccentric. But at Viyāhapannatti V.4 (221b) he renders uvautta as 'attentive'; and at XVIII.8.3 (755a) he gives sāgāra as 'formally distinct' and anāgāra as 'formally indistinct'. The Prākrit term āgāra corresponds to the Sanskrit ākāra, 'form' or
36 Deleu 1970.
37 Note also that jñāna and darśana share the same context as upayoga here, but they are not linked as explicitly as in the TS, for instance. See below.
38 See Schubring 1962, para. 82. 39 See, for instance, Viy. VI.3.5 (257b), and XIX.8 (770b).
40 Deleu 1970. If uvautta corresponds to uvaoga then this can hardly be true of monks alone, since uvaoga is the characteristic of all jīvas; it is, however, possible to use upayoga in the more limited sense of 'understanding'- see p. 102, below.
41 Frauwallner (1953, pp. 258, 287) translates upayoga by Betätigung, 'work' or 'activity'; but perhaps 'activation' / 'actuation' - and so 'awareness' (P.S. Jaini 1980, p. 223) and 'active consciousness' (Tatia pp. 55-56) would be better.
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