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174 Harmless Souls the root cause of all these (mūrcchā, etc., and the attachment to paradravya which obstructs attainment of the śuddhātman). 107
From the above we can see that a number of technical terms have been strung, as it were, into a necklace of equivalences, with the process of internalisation as the string which holds them together. Thus upadhi is equated with parigraha, mūrcchā / moha, ārambha / himsā, and antarangaccheda (= internal hiņsā), and all these with aśuddhopayoga. Physical himsā in itself is neutral in terms of bondage, but the underlying attitude is decisive: if renunciation is incomplete, if there is attachment, then consciousness is impure, and vice-versa. In other words, parigraha, in the form of upadhi, is himsā internalised, i.e. it is aśuddhopayoga.
Because upadhi is characterised by the Tattvadīpikā as an unequivocally internal infringement, 108 an instructive comparison can be made with the use of the same term in the Tattvārtha Sūtra and the Sarvārthasiddhi . There, at Tattvārtha Sūtra 9:26, upadhi is characterised as being of two kinds, external and internal (bāhyābhyantaropadhyoḥ). The Sarvārthasiddhi comments that vyutsarga means tyāga, and that it is twofold, the giving up of external objects of attachment and the giving up of internal attachments. 109 External attachments are characterised as house, wealth, cereals, etc. (vāstu-dhana-dhānyādi), which are not appropriated (anupāttam, root dā). Internal attachments are the passions, which are natural to, or 'the dispositions of 110 the self.111
107 For the minimal exceptions to the rejection of upadhi in the technical sense of 'physical possessions' - 'possessions' which are karmically neutral because the attitude or manifestation of consciousness accompanying them is pure - see Pravac, and TD 3:223:26.
108 Introduction to Pravac. 3:19, see above. 109 bāhyopadhityāgo 'bhyantaropadhityāgaś ca - SS on TS 9:26. 110 S.A. Jain's trans., p. 266. 111 krodhādir ātmabhāvo 'bhyantaropadhiḥ - SS on TS 9:26. The
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