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102 Harmless Souls things' (i.e. 'application of knowledge'). Tatia comments that upayoga here means 'active consciousness', as opposed to labdhi, 'dormant consciousness':46 'soul is called upayukta v upayogavān when it is actually engaged in knowing something. Mere capacity for knowledge without actual knowledge is labdhi'.47 Although not relevant to the present enquiry, further research on this particular distinction might well shed light on the beginnings of the technical use of upayoga.
Turning to the Tattvārtha Sūtra, we find that upayoga is again defined as the laksaņa, the distinguishing characteristic of the jīva. So, in referring to the jiva, Tattvārtha Sūtra. 2.8 reads (in its entirety):
Application of consciousness is the distinguishing characteristic (of the sou!).45
In the next verse (TS. 2.9),49 application of consciousness (upayoga) is said to be of two kinds (subdivided into eight and four kinds respectively). These two categories, according to the Bhāsya and the Sarvärthasiddhi, are jñāna (knowledge) and darśana (perception); that is to say, application of consciousness with and without 'form'. 50
Enlarging on this, the Sarvārthasiddhi remarks that:
Apprehension of the mere object (the universal) is perception, and awareness of the particulars is knowledge. These occur in
46 Tatia p. 55. 47 Ibid. p. 56. 48 Upayogo lakṣaṇam [TS 2:8). 49 Schubring 1962, para. 82, traces this back to Pannavaņā 29. 50 upayogo dvividhaḥ sākāro anākāraś ca jñānopayogo
darśanopayogaścety arthah (Bhāsya on 2:9). Cf. use in Viy. above. Note also the use of sākāra and anākāra at Pravacanasāra 2:102 to denote, respectively, the roles of the ascetic and the layperson. The two usages are clearly connected, in that while jñāna can be seen to be more characteristic of the ascetic, darśana is relatively predominant in the lay person.
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