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Kundakunda: The Pravacanasāra 171 possessions, therefore ascetics should give up everything. 96
Upadhye renders uvadhi (Sk. upadhi) as 'attachment to paraphernalia', although he has already used 'paraphernalia' (i.e. physical possessions) to translate the term pariggaho / parigraha at Pravacanasāra 3:15. At 3:19 he follows Jayasena, who, in the Tātparya-vrtti, paraphrases upadhi by parigraha.97
Faddegon, in a footnote on 3:15, remarks that:
Tyāga is renunciation of all wordly concerns (parigraha), i.e. of possessions; vyutsarga is abandonment of all that may become seductive (upadhi), specially that which is required for the welfare of the body. Thus tyāga and vyutsarga, parigraha and upadhi are nearly identical.98
However, in common with a number of other technical terms, such as cheda, himsā, etc., upadhi can be shown to have two facets or areas of reference, one facing or referring to the external, physical world, and the other referring to an internal state or attitude. The earlier, technical sense (which is probably the one used at Pravacanasāra 3:15)99 is found, for instance, at Uttarajjhayana 29:34, where 'the renunciation of articles of use' (upadhi-pratyākhyāna) is prescribed. 100 The later internalisation of upadhi is evident in gāthās such as Pravacanasāra 3:19 (particularly when taken in conjunction with the next gāthā, 3:20), a phenomenon spelt
96 Based on Upadhye's translation.
97 As Faddegon (Kundakunda (3)] points out, p. 164, fn. 2. TV on Pravac. 3:19 reads: atha bahirangajivaghāte bandho bhavati na bhavati vā parigrahe sati niyamena bhavitīti pratipădyati.
98 lbid. p. 162, fn. 2. 99 Cf. Pravac. 3:23, where it has the same meaning.
100 Jacobi translates: 'By renouncing articles of use (except such as are obligatory - the broom etc.) he obtains successful study; without articles of use he becomes exempt from desires, and does not suffer misery' (1895, p. 167).
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