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Pravacanasāra
[ भणितः] कहा गया है। [सः अपि] वह ही ज्ञान-दर्शन रूप दो प्रकार [311644: ] 371CHT DAT [3uett: ] 342411 - APYRUT [fa] fra [ TH: ] 14-169 [at] 37871 [ 37RT4: ] 37214-164[ hafa] Fate The soul-substance (jīva dravya) is marked by cognition (upayoga) that manifests in knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Certainly, the two kinds of cognition (upayoga) of the soul (jīva) are in form of either auspicious-cognition (śubhopayoga) or inauspiciouscognition (aśubhopayoga).
Explanatory Note: The consciousness (cetanā) of the soul (jīva), which is in impure (aśuddha) state, manifests in form of cognition (upayoga) – knowledge-cognition (jñānopayoga) and perceptioncognition (darśanopayoga). Due to this cognition (upayoga), the soul (jīva) is bound by material-karmas (dravyakarma). Generalconsciousness (sāmānya cetanā) is perception (darśana), and specific-consciousness (viseșa cetanā) is knowledge (jñāna). The cognition (upayoga) is classified into pure-cognition (suddhopayoga) and impure-cognition (aśuddhopayoga). The cognition that is rid of all attachment – vītarāga upayoga – is pure-cognition (śuddhopayoga) and the cognition with attachment - sarāga upayoga - is impure-cognition (aśuddhopayoga). The impurecognition (aśuddhopayoga) is further classified into two kinds: that steered by virtuous (viśuddha) passions-mańdakaṣāya - and that steered by wicked (samklesa) passions – tīurakaṣāya. The first, steered by mandakaṣāya, is the auspicious-cognition (śubhopayoga), and the second, steered by tīvrakaṣāya, is the inauspicious-cognition (aśubhopayoga).
उवओगो जदि हि सुहो पुण्णं जीवस्स संचयं जादि । 31 yet at ag na af ITÀ U zuufe 12-6411
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