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113
Kundakunda: The Pravacanasāra presented as follows:
Upayoga (The 'self of the ātman = jñāna and darśana)
Liberated and liberating (i.e. pure) consciousness
Bound and binding (i.e. impure) consciousness
śuddhopayoga
aśuddhopayoga
śubha
aśubha
(The condition of the most advanced ascetics and the natural state of the self)
(The condition of less advanced ascetics and laity)
Bearing in mind Upadhye's warning that upayoga is 'a very mobile term, whose shade of meaning slightly changes according to the context',68 I shall deal first with the general features of upayoga as described in the Pravacanasāra, and then, in the next chapter, with its specific implications for the mechanisms of bondage and liberation.
At Pravacanasāra 2.35, the substance jīva (davvam jīvam) is described as cedanovajogamao, i.e. as consisting of the manifestation of consciousness;69 and according to Amstacandra's commentary on the Pravacanasāra, the Tattvadīpikā, this is the distinguishing characteristic (višeşa-lakşaņa) of the jīva. The Commentary adds that upayoga is a 'modification', or 'transformation' (pariņāma) of the jīva, which has the form of a function or mode of being of the substance (dravya-vrtti-rūpa).
This is consistent with texts such as Tattvārtha Sūtra
68 Upadhye, Index, p. 36.
69 Upadhye takes it as a dvandva compound: the jīva is 'constituted of sentiency and manifestation of consciousness'.
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