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130
The Sarıkhya-Yoga and the Jaina Theories of Pariņānia
căritra, 3 0 virya (energy) and sukha (bliss).
We can now understand the difference in the nature of the three aspects of Cetanā, viz.jñāna, karma and phala in the state of bondage and liberation. Kundakunda explains this from an ethical point of view. He refers to three kinds of upayoga, viz., auspicious (śubha), inasupicious (aśubha), and pure (śuddha).37 This term, upayoga, is peculiar to Jain philosophy. Along with Cetanā, it is regarded as the differentia of a soul. It is not easy to distinguish between Cetanā and Upayoga unless we regard former as a static abstraction and the latter, the concrete Cetana, or Cetana as it functions, Kundakunda defines Upayoga which is indentified with Jiva, as Jhāna-cumdarśana.38 It is the different Pariņāmas or transformations of
36 'Cáritra' ia the worldly state is translated as 'conduct' which may be
right (samyak) or wrong (mithyā). In the state of liberation, however, there being no body, 'caritra' signifies 'sama' i. e, manifestion of pure consciousness or self-realisation.
स्वरूपे चरणं चारित्रं स्वसमयप्रवृत्तिरित्यर्थः । तदेव वस्तुस्वभावत्वाद् धर्मः । Taarupaigafacatt: Amętacandra on PS. 1. 7.
The terms 'jñāna' and 'darśana' are explained hereafter
37 PS. II. 63–66, PS. I. 70, 11, 12, 14, 15
38 39317 UTT HUT #foret... PS II. 63 Jrāna and darśapa are also called
sākāra Upapoga and anākāra Upayoga respectively. (cf. Tsū. II. 9 and the bhāsya). Of these the first is the specific or differentiated knowledge while the second (darśana) represents the primary grasping of a thing, i. e. the undifferentiated knowledge.
It may be noted that the term darśana has, in Jain philosophy, another sense also, viz., faith in truth or right belief (cf. Tsü. I. 2. faraleist17 #GY171').
For want of precise English equivalents, the Sanskrt terms, 'jñüna' and 'darsana' have been retained.
