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Kundakunda: The Pravacanasāra
119
specifically with the absence of moha, and probably attained through some form of preliminary meditation or 'calming'.76 The second stage involves the development of śuddha or subha states of consciousness, one resulting in final liberation (nirvāṇa), the other in rebirth in a heavenly world. This at least is the sense if we take sampayoga as a synonym for uvaoga, as the context would suggest. This is what the commentary (Tattvadipikā) does, in the process warning against the (heavenly) bondage attendant upon subhopayoga and enjoining śuddhopayoga instead.
The following gathā (1.12) lists the inevitable (de)gradations of the atman through the rise of the inauspicious manifestation of consciousness. This is contrasted (at 1.13) with the 'happiness' (suham / sukham) of those who have attained suddhopayoga, providing the first unambiguous reference in the text (as opposed to the commentary) to the technical term suddhopayoga.
In the light of what follows, the description (at 1.14) of the śramana whose upayoga is suddha as one who has understood well the padarthas (i.e. the nine tattvas) and the sūtras, who is endowed with self-control (samyama) and tapas, who is free from desire (vigatarāga), and to whom sukha and duḥkha are alike, seems more like the attempted elision of a received 'external' tradition with a more recently formulated 'internal' one than a description of the ideal embodiment of suddhopayoga as such.
Gāthā 1.15 emphasises the autonomy of the atman
whose upayoga is pure: it becomes itself the self77 because it is free from all forms of destructive karman.78 Having reached this state, it is omniscient and known as selfexistent (sayambhu / svayambhữ) (1.16). The point to note
76
For comments on Jaina meditation, see p. 185ff., below. 77 bhūdo sayam evādā - Pravac. 1.15 (= bhūtaḥ svayam evātmā). 78 See JPP p.
115ff.
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