Jain Journal 2000 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 16

JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 arņānamao bhāvo aņāņiņo kunadi tena kammāņi ņānamao ņāņissa du ņa kunadi tamhā du kammāņi Unaware soul manifests through wrong knowledge and perception, And with aware of true nature manifests through right knowledge.
According to Ācārya Kundakunda, upayoga flows in three channels aśubha (inauspicious), śubha (auspicious) andśuddha (pure). The first two channels indicate transmigratory condition of the soul and the pure channel is indicative of the freedom of the soul, which is not open to the karmic influx.46 Johnson notes that upayoga is a product of bhāvas and has components of eight jnānas and four darśansa. Particular forms of knowledge such as mati or kevala are the paryāyas or bhāvas. He also notes a connection between bhāvas and upayoga.47
The Dravyasamgraha text repeats what Ācārya Kundakunda had explained one thousand years before. It connects upayoga with jñana and darśana, and at all times it is inseparable from soul. It describes darśana as also being with cakşu, acakşu, avadhi and the endless and eternal kevala. From this statement, it becomes clear that they are physical as well as psychical in nature.48
Ācārya Kundakunda employs the mechanism of pure upayoga in the path of Purification. So upayoga is the resultant of the consciousness, and it is an inclination either towards darśana or towards jñāna. According to him, 49 there is no upayoga in the karmas or in the karma material particles, and when the pure upayoga arises in the soul, the impure psychic state vanishes :
edam tu avivaridam ņānam jaiyā du hodi jivassa taiyā ņa kimci kavvadi bhāvam uvaogasuddhappā. Knowledge free from errors when arises in the self Soul manifests in pure upayoga without further causing any impure psychic states.
Here Ācārya Kundakunda stresses the importance of upayoga which technically refers to cognitive attributes of perception and knowledge. Hence, Professor Cakravarti observes that “upayoga is in the (soul) and conversely (soul) is in upayoga. "50 Therefore, upayoga stands for consciousness as a function, and it refers to the functional
46. Pravacanasāra, pp. 65-66. 47. Johnson, pp. 104 and 108. 48. Dravyasamgraha, Ghosal, p. 40-42. 49. Samayasāra, gāthā 182. 50. Ibid., p. 125.