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Kundakunda: The Pravacanasāra 219 results from and exemplifies non-possession (aparigraha ).
Suddha appears again in the next gāthā (3:6), but this time it is connected with upayoga ('manifestation of consciousness') and yoga ('activity'). In the Tattvadipikā these two are linked as cause and effect: the possession of aśuddha-upayoga, doloured by śubha- and aśubhaupayoga, engenders aśuddha-yoga (of body speech and mind); conversely, the negation of aśuddha-upayoga leads to purity of upayoga and so of yoga. In other 'words, it is the internal condition which informs external behaviour..
The Tattvadipikā claims that these two gāthās (3:5 and 3:6) describe a pair of linga, 'external' and 'internal', which together characterise the ascetic. 121 There are, however, a number of indications that, rather than a systematic definition of what constitutes śramaņa-status, we have here a conflation of two different classificatory systems, representing two different historical moments in the development of Jaina doctrine. That is to say, there is a certain amount of overlap between the content of the two gāthās which points to a separate origin for each. For instance, although in general the two uses of 'purity' discussed above divide into 'external' and 'internal', we may note that non-possession of material goods springs in the first place from an attitude - freedom from greed, and that, on the other side, two of the aspects of yoga, activity of body and activity of speech, are material in nature and external in operation. Moreover, mucchă-ārambhavimukkam / mūrcchā-ārambha-vimuktam (3:6), which I have translated as 'freedom from action based on delusion' (i.e. from action based on delusion about the real nature of the self, and thus about its relation to the non-self), is virtually equivalent to the 'purity' (suddha) listed as an 'external' aspect of the ascetic at 3:5. For as I have noted above, 122 ārambha is closely associated with parigraha in Jaina thought, and denotes a violent action initiated by
121 bahirangāntarangalingadvaitam - TD intro. to Pravac. 3:5. 122 See pp. 5, 31, etc., above.
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