Jaina Meditation Citta Samadhi Jaina Yoga

Author(s): Nathmal Tatia
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/032865/1

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JAINA MEDITATION CITTA-SAMADHI : JAINA-YOGA By DR. NATHMAL TATIA, M.A., D. LITT. (Cal) Director Anekanta Sodha Pitha Jaina Vissva Bharati Ladaun (Rajasthan) Gil2 Jain Vishva Bharati Ladnun, Rajasthan INDIA

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JAINA MEDITATION CITTA-SAMADHI : JAINA-YOGA

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JAINA MEDITATION CITTA-SAMADHI : JAINA-YOGA By DR. NATHMAL TATIA, M.A., D. LITT. (Cal) Director Anekanta Sodha Pitha Jaina Visva Bharati Ladaun (Rajasthan) vijjA Jain Vishva Bharati Ladnun, Rajasthan INDIA

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Published By ! Shreechand Bengani, Secretary, Jain Vishva Bharati, LADNUN-341306. First Edition i 1986 Price i Rs. 25/ Printed at JAIN VISHVA BHARATI PRESS, (Established through the financiat bo-operation of Mitra Parishad, Calcutta] Ladnun (Rajasthan)

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TO PANDIT SRI DALSUKH MALVANIYA THIS HUMBLE WORK IS RESPECTFULLY DEDICATED

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suciraM vi saMkiliTTha viharaMtaM jhANasaMvaravihUNaM / jjhANeNa saMvuDappA jiNadi aMtomuhutteNa // - Bhagavati Aradhana, 1885 By means of meditation, an aspirant, guarding himself against sin, excels, in a moment, the person ever engaged in self-mortification, but devoid of self-control through meditation.

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PUBLISHER'S NOTE Anekanta Sodba Pitha, the Research Division of Jain Vishva Bharati, has been publishing critically edited texts of the Jaina canon and their English translation and also comparative studies in Jainism in the form of monographs. It has already published scholarly works like Aspects of Jaina Monasticism, Ayaro, New Dimensions in Jaina Logic and Illuminator of Jaina Tenets. The present volume, Jaina MeditationCitta-Samadhi : Jaina-Yoga, is another work in the same series, which embodies some duly edited basic Prakrit and Sanskrit texts on the Jaina doctrine of meditation and critical and comparative studies written in Hindi and English on the same subject by Dr. Nathmal Tatia, Director, Anekanta Sodha Pitha. Meditation is now a current topic among the intelligentsia all over the world. It occupies an important position in the Buddhist world, and Zen meditation, prevalent in Japan, has attracted the attention of the elite. Jainism also has a rich heritage of the science of meditation. The canonical literature of the Jainas and also the medieval scholarly treatises composed by Jaina thinkers give an elaborate treatment to the topic in its different aspects. The Jaina savants had always kept their mind open, and did not hesitate to accept anything that was beneficial to the development of knowledge in the field of humanities and sciences. The Jain Vishva Bharati has published a good number of books on meditation, which have drawn the attention of all classes of people in the country and abroad. In our Research Journal. Tulasi-Pratna. two volumes (VII, No. 1-2, and VIII, No. 1-3) were specially devoted to Jaina Yoga. They contain articles by eminent scholars working in the field of Jainism. Valuable material on Jaina psychology, ethics and metaphysics is also published in the Journal, throwing light on the importance of meditation and yoga in Jaina philosophy. A dictionary of the technical terms of yoga, in the Prakrit and Sanskrit languages, spread over the treatises composed by the Jaina authors is under preparation. An encyclopaedia of Jaina Yoga is a vital necessity which can be fulfilled only by a joint effort of scholars devoted to Jaina learning at different research centres all over the world. The Jain Vishva Bharati

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has to play an effective role in the compilation of such encyclopaedia. The present volume, I hope, will draw the attention of scholars engaged in oriental studies in general and Indology in particular. The general impression that Jainism is exclusively devoted to physical penances, and is, more or less, indifferent to the discipline of dhyana and yoga now stands refuted by the huge mass of Jaina literature on these topics that has been brought to light by the Jain Vishva Bharati through the efforts of Yuvacarya Sri Mahaprajna under the constant inspiration of Acarya Sri Tulasi. The press and the proof-readers Sri R.S. Soni and Dr. M.P. Mehta have done their job efficiently and deserve thanks. Ladnun Rajasthan 29th March, 1986. -Shreechand Bengani Secretary Jain Vishva Bharati.

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PREFACE The present volume is a miscellany of critical studies and critically re-edited texts on the subject of meditation There is diversity of language and also of treatment of the topic. Some chapters are written in Hindi and others in English. Some of the original texts compiled in it are in Prakrit and others in Sanskrit. The treatises of as many as six distinguished Jaina thinkers, viz. Umasvati, Siddhasena Divakara, Jinabhadragani Ksamasramana, Siddhasenagaoi, Virasenacarya and Abhayadevasuri, on the subject of meditation have been brought together in one volume. All the texts have been thoroughly revised on the basis of internal evidence and the appropriateness of the meaning. I am grateful to the original editors of the texts that I have compiled in this volume. The introductory essay, Jaina Meditation, attempts at reconstructipg the early phase of meditation in Jainism and gives the classical theory of the four types of meditation and also the treatment of the topic at the hands of Siddhasena Divakara, Haribhadra, Subhacandra, Hemacandra and Yasovijaya. The first chapter contains the text of the Sthananga Sutra on dhyana and the Sanskrit commentary thereon by Abhayadevasuri. The classical theory of the four varieties of meditation has received a lucid treatment here. The second chapter, which is written in Hindi, gives a general view of Jaina yoga, delineating the development of the concept through the ages. In the third chapter, a short critical and comparative commentary is written in Hindi on the Dhyanadvatrinsika of Siddhasena Divakara. The fourth chapter deals, in English, with the ten stages of the concentrated mind as given in the fifth chapter of the Ayaradasao. The fifth chapter contains the critically re-edited text of Siddhasenagani's commentary on the Tattvartha-Bhasya of Umasvati. The text has been revised on the basis of the photocopy of a fairly correct manuscript, belonging to Muni Sri Jambuvijayaji, obtained through Sri Joharimalji Parakh of Sewa Mandir, Rawati, Jodhpur. I am grateful to both of them for the courtesy and kindness shown to me by them. The sixth chapter gives the text of the Dhyanasataka ascribed to Jinabhadragaoi Ksamasramana. In the seventh chapter the portion of Virasena

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Preface carya's Dhavala, dealing with the topic of dhyana, is reproduced. The eighth chapter makes a critical study of the mutual relationship between the gathas of the Dhyanasataka and Siddhasenagaai's commentary given in the fifth chapter. In the ninth chapter some of the verses quoted in the Tattvartha-Bhasya-Tika are compared with similar gathas in the Bhagavati Aradhana. And in the last chapter, the sections on dhyana-mahatmya and lesyavisuddhi of the Bhagavati Aradhana are reproduced in order to stress the importance attached to dhyana in Jainism and point out the necessity of purifying the lesya for progress in meditation. Abhayadevasuri and Virasenacarya quote copiously from the Dhyanasataka in support of their expositions of the doctrine of dhyana. The commentary of Siddhasenagani does not quote any gatha of the Dhyanasataka. But it is in perfect agreement with the views propounded in the latter. This led me to the critical study of the two treatises and place similar extracts side by side for the purpose of comparison. This study has revealed the fact that the classical theory did not undergo any substantial change at the hands of the later authors, and that the Dhyanasataka was treated as the standard text acceptable to all. Acarya Haribhadra, Subhacandra, Hemacandra, Yasovijaya and others added new material to the doctrine on the basis of their vast knowledge of the non-Jaina conceptions that were in vogue in their times. All of them had a comparative outlook in consonance with their non-absolutistic attitude. The original doctrine, however, remained intact, and has relevance even today. The cultivation of equanimity and tranquillity of mind and maintenance of calmness and equilibrium amidst adverse situations was the chief objective of the ancient doctrine and this is certainly the primal need of the strife-torn humanity of modern times. The blessings of Acarya-Sri Tulasi have always been with me in my scholarly pursuits at the Jain Vishva Bharati and the guidance and direction of Yuvacarya-Sri Mahaprajna are my inspiration. I have no words to express my indebtedness and gratitude to them. This book is most respectfully dedicated to Pandit - Sri Dalsukh Malvaniya in appreciation of his profound scholarship and glorious achievements in the field of Prakrit and Jaina learning. The love and sympathy of Sri Shreechandji Bengani, Chairman, Research Department, give a good deal of impetus to the research programmes and their execution with patience and perseverance. The

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Preface tedium of scholarly life does not stand in the way on account of the constant encouragement and words of appreciation received from him. I should also thank Samani Smitaprajna, Ujjvalaprajna and Chinmayaprajna for their unstinted co-operation and scholarly suggestion on many an occasion. My thanks are also due to Dr. M.P. Mehta who prepared the nice press copy of the book and carefully revised the proofs. The assistance rendered by Sri R.S. Soni from time to time was also valuable. I also thank Sri Sudhir Kumar, Librarian, and Sri Ramesh Dan charan, Library Assistant, for the quick discharge of their job in supplying necessary reference material to me. The workers of the press also deserve my thanks for printing the book so quickly and efficiently. Jain Vishva Bharti, Ladnun (Rajasthan) March 31, 1986. Nathmal Tatia Director Research Department

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ABBREVIATIONS aMguttaranikAya-nava nAlaMdA mahAvihAra, nAlaMdA, dvArA prakAzita / akomA-abhidharmakozabhASya, ke0 pI0 jAyasavAla saMsthAna, paTanA, dvArA prakAzita / abhidharmakozamASya-ke0 pI0 jAyasavAla saMsthAna, paTanA, dvArA prakAzita / AyAradasA-Agama anuyoga prakAzana, sAMDerAva (rAjasthAna), 1977 / AyAro-jaina vizva bhAratI, lADanUM, se prakAzita / Avazyakaniyukti-Agamodaya samita, sUrata, dvArA prakAzita / AvazyakasUtra-nava-suttANi ke antargata, jaina vizva bhAratI, lADanUM, dvArA prakAzita / iSTopadeza-jIvarAja jaina graMthamAlA, solApura, 1973 / uttarAdhyayana-jaina vizva bhAratI, lADanUM, dvArA prakAzita / jJAnArNava-zrImad rAjacandra jaina zAstramAlA-4, agAsa 1975 / tasvArthamASya-dekho tattvArthabhASya-TIkA / tattvArthabhASya-TIkA-tattvArthAdhigamasUtra, svopajJabhASya, siddhasenagaNikRta TIkA, zreSThi devacandra lAlabhAI jaina pustakoddhAra phaNDa granthamAlA 67, 76; 2 khaNDa, bambaI, 1926, 1930 / dazava0-dazavakAlika, jaina vizva bhAratI, lADanUM, dvArA prakAzita / vasaveyAliya-jana vizva bhAratI, lADanUM, dvArA prakAzita / dhyAnataponirUpaNa-isI pustaka meM mudrita / dhyA020-dhyAnazataka, isI pustaka meM prakAzita / niyamasAra-mUlacanda kisanadAsa kApaDiyA, sUrata, dvArA prakAzita / paTisambhivAmagga-nava nAlaMdA mahAvihAra, nAlaMdA, dvArA prakAzita / pramANavArtika-bauddhabhAratI graMthamAlA prakAzana-3, vArANasI, 1968 / pravacanasAra-zrImad rAjacandra jaina zAstramAlA, agAsa, 1964 / ' prazama0-prazamaratiprakaraNa, zrImad rAjacandra Azrama, agAsa, 1950 / bRhatsvayambhUstotra-AcArya samantabhadra viracita / brahmasiddhAntasamuccaya-lA0 da0 bhA0 vidyAmandira, ahamadAbAda, dvArA 1965 meM prakAzita / bha0 A0-dekho bhagavatI ArAdhanA / bhagavatI ArAdhanA-bhAga 1-2, jaina saMskRti saMrakSaka saMgha, zolApura, 1978 / madhyAntavibhAgazAstra-motIlAla banArasIdAsa, dillI, dvArA prakAzita / manusmRti-caukhambA saMskRta sIrIja Aphisa, vArANasI, 1970 / mahApurANa-zrIjIvarAja jaina granthamAlA, solApura, 1975 /

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Abbreviations . . xii mUlAcAra-bhAga 1-2, mANikacandra digambara jaina granthamAlA samiti, bambaI, vi0 saM0 1977, 1980 / yogadarzana-bhAratIya vidyA prakAzana, vArANasI, dvArA prakAzita / yogadRSTisamuccaya-lA0 da0 bhA0 vidyAmaMdira, ahamadAbAda, dvArA 1968 meM prakAzita / yogabindu-lA0 da0 bhA0 vidyAmaMdira, ahamadAbAda, dvArA 1968 meM prakAzita / yogavizikA-lA. da. bhA0 vidyAmaMdira, ahamadAbAda, dvArA 1970 meM prakAzita / yogazataka-lA0 da. bhA0 vidyAmaMdira, ahamadAbAda, dvArA 1965 meM prakAzita / yogazAstra-AcArya hemacandra viracita, zrI RSabhacandra jauharI, kizanalAla jaina, dillI vi0 bhA0-vizeSAvazyakabhASya, yazovijaya jaina graMthamAlA naM0 35 / visuddhimagga-bhAga 1-3, vArANaseya saMskRta vizvavidyAlaya, vArANasI, 1966, 1972 / vyAsabhASya-dekheM yogadarzana / zrImadbhagavadgItA-gItA presa, gorakhapura / samavAo-jaina vizva bhAratI, lADanUM, dvArA prakAzita / samAdhitantra-sahajAnanda zAstramAlA, meraTha, 1967 / sUyagaDo-jaina vizva bhAratI, lADanUM, dvArA prakAzita / Anguttarantkaya-Nava Nalanda Mahavihara, Nalanda. Ayaradasao-In Nava-Suttani--Jain Vishva Bharati, Ladaun. Ayaro-Jain Vishva Bharati, Ladnun. BhA-Bhagavati Aradhana. Bhagavati-Jain Vishva Bharati, Ladnun. Bhagavati Aradhana-Jain Sanskriti Samrakshaka Sangha, Sholapur, 1978. Dasao-In Nava-Suttani-Jain Vishva Bharati, Ladnun. Dhyanasataka-Vira Seva Mandira, Delhi, 1976. Dhyanataponirupana-Printed in this volume. Dighanikaya-Nava Nalanda Mahavihara, Nalanda. Jnanarnava--Srimad Rajacandra Jaina Sastramala 4, Agas, 1975. Mahavagga-Nava Nalanda Mahavihara, Nalanda. Malamadhyamakakarikas-Edited by Poussin, 1913. Sodasakaprakarana-Of Haribhadra, with Yasobhadra's Tika-Jamnagar. ___V.S. 1992. SP-See Sodasakaprakarana.

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xiv Abbreviations SS:-Sarvarthasiddhi, Bharatiya Joanapitha, Varanasi, 1971. Sthanangavrtti-Motilal Banarsidass, Delhi. Studies in Jaina Philosophy-Jain Cultural Res. Society, Banaras. 1951. Tattvarthavartika-2 Vol., Bharatiya Jnapapitha, Kashi, 1953, 1957. Thanar-Jain Vishva Bharati, Ladoun. TSu-Sabhasya-Tattvarthadhigamasutra, Srimad Rajachandra Ashram, Agas, 1932. TVa-Tattvarthavartika. Visuddhimagga--The Harvard Oriental Series, Vol. 41, Oxford, 1950. YBh-See Yogadarsana. YBI-See Yogabindu. YDS-See Yogadrstisamuccaya. Yogabindu-L.D. Intitute of Indology, Ahmedabad, 1968. Yogadarsana-With Vyasa-Bhasya and Tattvavaisaradi, Bharatiya Vidya Prakashan, Varanasi. Yogadrstisamuccaya-L.D. Intitute of Indology, Ahmedabad, 1970. Yogasastra-Of Hemacandra Yogavinsika-Of Haribhadra with Yasovijaya's Vyakhya, Agra, 1922. YV-See Yogavinsika.

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CONTENTS PUBLISHER'S NOTE PREFACE ABBREVIATIONS JAINA MEDITATION I. INTRODUCTION xvii. II. MEDITATION IN EARLY JAIN. ISM-1. Physical Postures xvii; 2. Mental Qualifications xviii; 3. Impediments to Meditation xxi; 4. Dhyana and Prajna xxi; 5. Asubhatvanupreksa xxi; 6. The Temptation of Supernatural Powers xxii; 7. Early Jaina Meditation and Vipassana xxiii. III. THE CLASSICAL THEORY OF MEDITATION-1. Introductory xxiv; 2. The Definition and Types of Dhyana xxv; 3. The Arta Dhyana xxv; 4. The Raudra Dhyana xxvi; 5. The Dharma Dhyana xxvii: 6 The Sukla Dhyana xxviii; 7. Dhyana from the Standpoint of Gunasthana xxx. IV. SCHOLASTIC ORIENTATION OF CLASSICAL THEORY-1. The Dhyanadvatrimsika of Siddhasena Divakara xxxii; 2. Haribhadra's Comparative Studies in Yoga xxxiii; 3. Subhacandra and Hemacandra xliv. V. CONCLUSION 1. xvii-li CHAPTER I sthAnAGgasUtrasya caturthAdhyayanam-sUtrANi 60 taH 73 paryantam CHAPTER II jaina paramparA meM yoga jaina AgamoM meM yoga 7; kundakunda sAhitya meM yoga 11; pUjyapAda sAhitya meM yoga 12; samantabhadra sAhitya meM yoga 13; haribhadra sAhitya meM yoga 13; jinasenakRta mahApurANa meM yoga 14; zubhacandrakRta jJAnArNava meM yoga 14; hemacandrakRta yogazAstra meM yoga 16; yazovijayakRta dvAtriMzikAoM meM yoga 17; AcAryazrI tulasIkRta mano'nuzAsana meM yoga 18; upasaMhAra 18; pariziSTa 20. CHAPTER III siddhasenadivAkara-praNIta dhyAnadvAtriMzikA / CHAPTER IV Cittasamadhitthanas-The Ten Stages of the Concentrated Mind- 41 __Introductory 41; The Ten Stages 41; Versified Summary 44.

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xvi Contents 47 8. 5 75 CHAPTER V vAcaka-zrImadumAsvAti-viracitaM tattvArthAdhigamasUtraM svopajJabhASyeNa __ siddhasenakRtaTIkayA ca samalaGkataM dhyAnaprakaraNamAtraM IX. 27 taH __IX. 46 paryantam CHAPTER VI zrImaddharibhadrasUri-viracitA-vazyaka niyuktiTIkAntargataM dhyAnazatakam CHAPTER VII zrIvIrasenAcAryaviracita-dhavalATIkAntargataM dhyAnataponirUpaNam CHAPTER VIII Dhyanasataka and the Dhyana section of Tattvartha- BhasyaTika-A Comparative Study CHAPTER IX Tattvartha-Bhasya-TTka and Bhagavati- Aradhana CHAPTER X vijayodayATIkAsamalaGka ta-bhagavatI-ArAdhanAntargataM dhyAnamAhAtmyaM lezyAvizuddhiprakaraNaM ca Addenda and Corrigenda 86 98 105 110

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JAINA MEDITATION I. INTRODUCTION Meditation has always occupied an important position in Jainism. But there are phases through wbich it passed in order to reach the classical stage. The Agamic literature of the Jainas has preserved sufficient material for the reconstruction of the earlier phase of meditation that was probably followed by Lord Mabavira himself during his ascetic life. Although it is not possible to determine the various phases of the doctrine of meditation in early Jainism, a general review of it can be attempted on the basis of the earliest portions of the Ardhamagadhi canon. I shall here try to collect together the strands in the course of Jaina meditation, that lie strewn over the corpus of the Agamic lore, before giving an account of the classical theory which will be followed by a description of the stage of speculations of the later Jaina thinkers on the subject. II. MEDITATION IN EARLY JAINISM The elements of meditation in early Jainism can be discussed from various angles, keeping in view the treatment of the subject in the systematic treatises like the Yogadarsana of Patanjali and the Visuddhimagga of Buddhaghosa, which give genuine accounts of the disciplines in their pristine character. Accordingly, we shall discuss meditation under several heads, such as physical postures, mental qualifications, and so on, in order that a comprehensive idea of the subject can be brought out. 1. Physical Postures In early Jainism, it is clearly indicated that the meditator fixed his eyes on the horizontal plane of the length of a man, without blinkipg. The meditator usually remained in the kayotsargamudra (standing position) with his legs close and parallel to one another, arms hanging down, fully stretched. His body was slightly bent forward and kept fully alert with all the senses completely guarded against exteraal influences. This is confirmed in the description of the meditative posture of Lord Maha.

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xviii Jaina Meditation vira mentioned in the Ayaro and the Bhagavati Sutra. A similar account is found in the Dasao. The postures in fact played an important role in the practices of the meditator. In Jainism, they are discussed under the category of penance called kayaklesa. The equanimity of the meditator was put to the test in these postures which were considered compulsory and to be strictly maintained at any cost.3 Some of the postures prevalent in early Jainism were thanatie, ukkuduyasanie, padimagthai, virasanie, nesajjie, dandayatie and lagan. dasai. 2. Mental Qualifications The competence of a person to meditate depends on his mental attitudes-cagnitive, conative and emotive. We give below a list of psychical features that qualify an aspirant for successful meditation. These are collected from the earliest strata of the Jaina canon : (i) Samvega : disgust toward worldly life. It generates transcen dental faith in the moral discipline (dhammg-saddha). (ii) Nirveda : the spirit of detachment and renunciation, leading to the abandonment of interest in worldly things. (iii) Ekagrata : concentration or one-pointedness of mind; it helps in suspending the activities of the mind, essential to medita tion. (iv) Gupti : guarding of the self by withdrawing the organs of mind, speech and body, respectively called mano-gupti, vag. gupti and kaya-gupti By means of mano-gupti, the meditator achieves the power of concentration that enables him to observe self-restraint. By means of vag-gupti, he stops the speculative tendencies (vicara), and consequently equips him 1 Ayaro, I. 9.1.5: adu porisim tiriyam bhittim cakkhumasajja amtaso jhai/ Bhagavati, III, 105 : do vi pae sahattu vagghariyapani ega-poggalanivitthadithi animisanayane isipabbharagaenam kaenam, ahapanihiehim gattehim, savvindiehim guttehim egaraiyam mahapadimam uvasampajjetta nam viharami. 2 Dasao, VII. 33 : do vi pae sahattu vagghariyapanissa ega-poggalaniruddhaditthissa animisanayanassa isim pabbharagatenam kaenam ahapanihitehim gattebim savvindiehim guttehim thanam thaittae. 3 Ayaro, I. 8.8.19 : savvagaya-nirodho vi thanato na viubbhame, 4 Thanam, VII. 49. Also see Dasao, VIII. 28-31.

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Meditation in Early Jainism xix self with the higher faculty of transcendental meditation (adhyatma-yoga-sadhana-yukta).1 By kayagupti, the meditator generates the power of inhibiting the effluence of sinful propen sities (papasaya-samvara). (v) Samadharanata : cultivation of the attitude of equilibrium. The mental equilibrium generates a kind of concentration that cleanses the faculty of knowledge and ultimately purifies the faith (samyaktva) by destroying perversity (mithyatva). The equilibrium of speech produces firmness of faith and ultimately generates the power of an easy approach to enlightenment (sulabhabodhitva); equilibrium of the body purifies the conduct and makes it perfect. It is considered necessary even for the kevalin (omniscient saints) for eliminating the residual karmans by means of the last two varieties of sukla-dhyana.2 (vi) Akaukrtya : freedom from worry or remorse or difficulty of conscience. (vii) Preksa : pure perception free from conceptual thinking. (viii) Apratijna : freedom from any affective attitude. (ix) Akasayata : freedom from passions, viz. anger, pride, deceit and greed. (x) Agrddhi : freedom from covetousness. (xi) Amurccha : freedom from possessiveness. (xii) Parakrama : enthusiasm, also called virya. (xiii) Apramada : absence of remissness and indolence; vigilance, alertness. (xiv) Saksatkarita : immediate perception of the object of medita tion. (xv) Ayatayogata : complete concentration of mind, speech and body. (xvi) Atmasodhi : purification of the self. (xvii) Abhinirvrti : tranquillity of mind. (xviii) Amayita : freedom from deceit. abe 1 Cf. Yogadarsana, I. 47-8, which says that the lucidity of nirvicara meditation pro duces the insight into the nature of truth (nirvicar a-vaisara tye'dhyatm prasadah; stambhara tatra prajna). The vaggupti can be identified with the nirvicara-samadhi of Patanjali's system. 2 The qualifications no.(i) to (v) are based on Uttaradhyayana, XXIX. For the function of the last two varieties of sukla-dhyana, vide Studies in Jaina Philosophy, pp. 292-3.

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Jaina Meditation (xix) Samiti : composed behaviour and activity." (xx) kamavfraga : freedom from desire.? (xxi) Divya-maya-varjana : avoidance of temptation put by gods and other agencies. (xxii) Asneha : absence of worldly affection, conducive to concentra tion of the mind on the self. (xxiii) Anidanata : absence of ambition born of anger and anguish. (xxiv) Rati-arati-yatana : avoidance of love and hatred, pleasure and pain. (xxv) Pathapreksa : careful perception of the passage. It is repre sentative of all kinds of activities such as walking, standing, sitting, sleeping, eating, speaking, etc.? (xxvi) Madhyasthya, Atmagavesana : equanimity and concentration on pure self, abandoning attachment, both internal and external. (xxvii) Asevana : uninterrupted practice for a long period. 1 The psychical factors no. (vi) to (xix) are mentioned in the following gdthas (Ayaro, I. 9.4.14-16) that describe Lord Mahavira in the state of meditation : avi jhati se Mahavire asanatthe akukkue jhanam / uddhamahe tiriyam ca pehamape samahimapalinne 11 akasai vigayagehi saddaruvosu 'mucchie jhati / chaumatthe parakkamamana no pamayam saim pi kavvittha // sayameva abhisamagamma ayatajogamayasohje | abhiniyvude amaille avakaham bhagavam samiasi // 2 Ayaro, I. 8.8.23 : bheuresu na rajjejja kamesu bahutaresu vi/ 3 Ibid., 1. 8.8.24 : sasaehim nimantejja divvam mayam na saddahe/ 4 Ibid., 1. 4.3.33 : evam attasamahie anihe. 5 Ibid : I. 4.3.38 : je nivvuda pavehim kammehim, anidana te viyahiya. 6 Ibid, 1. 9.2.10 : araim raim abhibhuya riyai. 7 Ibid., 1. 9.1,21 : panthapehi care jayamane. Also Dasavealiya, IV, sloka 8: jayam care jayam citthe, jayamase jayam sao / jayam bhunjanto bhasanto, pavam kammam na bandhai // 8 Ayaro, I. 8.8.5: majjhattho nijjarapehi, samahimanupalae / anto bahim viusijja, ajjhattham suddhamesae // 9 This is illustrated in the life of Lord Mahavira who meditated for a long period of more than twelve years. The following gatha (Ayaro, I. 9.2.4) describes his long penance : etehim muni sayanehim, samano asi patelasa vase 1 raindiyam pi jayamano, appamatte samahie jhati 11

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Meditation in Early Jainism 3. Impediments to Meditation The chief impediment to meditation is vicikitsa, that is, doubt about the efficacy and the final end of meditation. It is not possible for the meditator to achieve peace of mind until and unless he frees himself from all vestiges of doubt. One cannot attain ecstasy so long as one is agitated and disturbed in his mind on account of the doubt, vitigicchasamavannenan appanenam no labhati samadhim. Among the other impediments, the most prominent ones are : kaukrtya, kasaya, grddhi, pramada, murccha, and the like. In brief, what is opposed to the psychical factors favourable to meditation is an impediment. 4. Dhyana and Prajna Dhyana (meditation) and prajna (wisdom, insight) go hand in hand. One without the other is impossible. It is difficult to attach priority to any between the two. One can however make the beginning with dhyana. Prajna is then bound to arise. The power of penance, the prajna and the purity of the soul gradually increase along with the progress in meditation accompanied with the absolute control of desires. It is said of an ascetic who has completely subdued his cravings and passions and meditates on the transcendent dhamma (discipline) that he increases his penance, wisdom and faith like the ever growing lustre of the flame of fire. 5. Asubhatvanupreksa A vivid picture of the impurity of the body is drawn in the Aca. ranga Sutra. This may be regarded as the earliest form of asubhanupreksa (also called asucitvanupreksa) in Jainism. Such anupreksa is a common feature of all three spiritual disciplines, viz. Jainism, Buddhism and the Yoga system of Patanjali. In Buddhism it is known as asubhabhavana, that is, meditation on the impure nature of the body. In the Yoga philosophy of Patanjali, it is a form of avid ya that mistakes the impure for the pure. The asubhatvanupreksa is impressively embodied in the following 1 Ayaro, I. 5.5.93. 2 Ibid., II. 16.5: vidu nate dhammapayam anuttaram viniyatanhassa munissa jhayao / samahiyassa'ggisiha va teyasa tavo ya panna ya jaso ya vaddhai / 3 Bhagavati Aradhana, gathas 1710, 1807. 4 Visuddhimagga, VI. 5 Yogadarsana, II. 5.

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xxii Jaina Meditation passage : ayatacakkhu logavipassi, logassa ahobhagas janai, uddha bhaga janai, tiriyam bhagam janai, gadhie loe anupariyatamane, sandhi viditta, iha macciehim, esa vire pasamsie, je baddhe padimoyae, jaha anto taha bahim, jaha bahim taha anto, anto-anto pui-dehantarani pasai puhovi savantaim pandie padilehae.1 In this quotation, it is said that the wise man perceives the world with his mental eye wide open and with a penetrating insight. He perceives the interior world of passions and also the interior of the body with foul humours and streams of blood flowing all over it. Such vision produces a feeling of disgust toward the world. Commenting on this passage, the commentator Silarkacarya quotes a verse that bears a close resmblance to one quoted in the Visuddhimagga. Silamka's quotation runs as : yadi namasya kayasya yad antas tad bahir bhavet | dandam adaya loko'yam sunah kakams ca varayet // The corresponding verse in the Visuddhimagga is : sace imassa kayassa anto bahirako siya dandan nuna gahetvana kake sone nivaraye 1/2 If of this body inside were outside, We'd grasp a stick to keep off crows and dogs. These quotations clearly demonstrate the fact that there was an undercurrent of thought that stressed the necessity of the cultivation of vairagya (detachment and renunciation for the successful practice of meditation. 6. The Temptation of Supernatural Powers A very significant passage of the Ayaro, which appears isolated, virtually refers to a stage of the attainment of supernatural powers through meditation. This passage definitely echoes the contents of a sutra of the Yogadarsana of Patanjali. Both the texts are quoted here. The Ayaro passage runs as : sasaehim nimamtejja divvam mayam na saddahe tam padibujjha mahane savvam numam vidhuniya 1/8 1 Ayaro, I. 2.5.25-31. 2 Visuddhimagga, p. 161. 3 Ayaro, I. 8.8.24.

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Classical Theory of Meditation A yogin, when he makes headway in his practice, may be tempted by gods to enjoy things that are eternal. But he should not believe in such temptations, considerring them as mean and worthy of being discarded. The corresponding sutra of the Yogadarsana is : sthanyupanimantrane sangasmayakaranam punar anistaprasangat.1 Commenting on this, the Bhasya says that at the second stage, called madhumati, the yogin is invited by the gods to enjoy beautiful damsels, immortalizing drugs, and the like. But he should ignore such invitations and contemplate on the demerits of the attachment to such things and keep himself away from the feeling of pride and honour for being invited even by gods on account of his great attainments in meditation, ! The above-mentioned passages prove beyond doubt that there existed a nexus between thinkers and practitioners of meditation in the days of Lord Mahavira. 7. Early Jaina Meditation and Vipassana There was a close affinity between the meditation of Mahavira and that of the Buddha. I have shown this in detail in my Introduction to the Ayaro. What is known as vipassana in Buddhism has found a hint in the Ayaro through the expression loga-vipassi. In fact, the meditation practised by Mahavira was closer to vipassana-bhavana than the one propounded in Patanjali's Yogadarsana. Now we come to the classical theory of meditation. III. THE CLASSICAL THEORY OF MEDITATION The elements of meditation discussed by us up till now needed to be incorporated in a self-sufficient theory. There were age-old doctrines that could be accepted as the model. The classical Jaina theory of fourfold dhyana was the product of age-long experience. The established aina doctrines played a significant role, however indirect, in the formulation of the Jaina theory. Let us see how this theory incorporated in itself some very important features of Buddhism and the Yoga 1 Yogadarsana, III. 51. 2 YBh, III. 51 : tatra madhumatim bhumim saksatkurvato brahmanasya sthanino devah**sthanair upanimantrayante-bho"ramyatamkamaniyeyam kanya, rasayanam idam jaramftyu badhate evam abhidhiyamanah sangadosan bhavayed.sangam akstva smayam api na kuryad evam aham devanam api prartba. niya iti 3 Ayaro, I. 2. 5. 125. Vide supra,p. xxii, line 2.

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xxiv Jaina Meditation system of Patanjali in order to attain a viable character. 1. Introductory In the Brahmanical religions, meditation found a full representation in the Yogadarsana of Patanjali, where it has been assigned its proper place in the eight yogic limbs, viz, yama (principal moral vows), niyama (auxiliary vows), asana (yogic postures), pranayama (control of respiration), pratyahara (withdrawal of the senses from sensual objects), dharana (retention of the mind on a particular object), dhyana (concentrated flow of the mind), and samadhi (ecstasy). The purpose of the yoga is the illumination of the object in its true character and emaciation of the klesas (afflictions) and their ultimate elimination. The cultivation of the virtues of maitri (sympathy and friendliness), karuna (compassion), mudita, (sympathetic joy) and upeksa (equanimity and calmness), and vairagya (complete freedom from all kinds of cravings and attachment to the things of the world) constitute the path to salvation. Egotism and the sense of mineness are considered the deadly sins of spiritual life, that stand in the way of the realization of the truth of absolute separation between the purusa (the principle of consciousness) and prakrti (primordial matter). A full course of meditation is prescribed for getting rid of the enemies by means of the cultivation of vairagya. Similarly, in Buddhism which propounds the theory of universal flux, dhyana enjoys an important place in the trio of sila (morality), samadhi (meditation and ecstasy) and prajna (wisdom, insight), where samadhi stands for dhyana. Sila is the base for the samadhi and prajna is the principle that adorns the structure of spirituality. There is of course no samadhi without prajna, even as there is no prajna without samadhi. One helps the other. In fact, prajna lies at the root of both sila and samadhi inasmuch as the latter two, in order to be right, must derive their inspiration from prajna. Every living being has the spark of prajna in him, which in due course establishes its superiority in the human mind. Samadhi or dhyana plays an intermediate role which nevertheless is an essential ingredient of the path of nirvana. Dhyana is twofold, viz. samatha and vipassana, the former being the tranquillization of passions and the latter standing for penetration into the truth. In the same way, in Jainism, dhyana is regarded as a form of tapas (penance) which is one of the trio of ahimsa (non-violence), samyama (self-restraint) and tapas (penance) that constitute the quintessence of dhamma (dhammo mangalam ukkittham ahimsa samjamo tavo). In the Ayaro, as we have seen, the earliest features of Jaina meditation are available and they bear a close resemblance to vipassana-bkavana of the

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Classical Theory of Meditation XXV Buddhists The nirvicara-dhyana (conceptless meditation) and the rtambhara prajna (wisdom full of truth) of the Yogadarsana of Patanjali find their parallel in the twenty-pinth chapter of the Uttaradhyayana of the Jainas. Here I shall give a short account of Jaina meditation as found in the fourth chapter of the Thanam, the third book of the Ardhamagadhi canon, as commented upon by Abhayadevasuri who also added the views of some later authors. 2. The Definition and Types of Dhyana Dhyana or samadhi or ekagrata is a common feature of all types of mental activity, good or bad, according to the Buddhist Abhidharma as well as the Yoga system of Patanjali. The Jainas also have recognized two types of dhyana that are bad, being due to the rise of intense passions of raga (lust) and dvesa (animosity), as distinguished from the two types of good dhyana that are characterized by a natural love for truth and absolute detachment from the world. Dhyana is defined as 'the concentration of thoughton a particular object' (ekagra. cinta-nirodho dhyanam). The mind is ever restless. The regulation and concentration of it on a particular object is dhyana. The concentration of mind, according to the Jaina thinkers, cannot exceed the limit of forty-eight minutes, though reconcentration on the same object after that period is possible. This is true only in the case of the imperfect beings (chadmastha). But in the case of those who have achieved omniscience, the problem of concentration of mind does not arise at all. The function of dhyana in their case is to stop the physical activity during the last few moments of their worldly career, to be immediately followed by final emancipation. One can canalize one's thought for an evil as well as a good purpose. Accordingly, the dhyana is broadly classified into two categories, viz. inauspicious or evil, (aprasasta) and auspicious or good (prasasta). What leads to the inflow and bondage of bad karmic matter is inauspi. cious concentration, and what is conducive to the dissociation or destruction of karmic matter is auspicious concentration The first category of dhyana is divided into two types, viz. arta and raudra, and the second into the types called dharma (or dhar mya) and sukla. Each of the types is again considered in a number of ways. 3. The Arta Dhyana The word arta is derived from rta, meaning 'agony and anguish', 1 Vide Supra, p. xix, fn. 1. 2 TSu, IX. 27. 3 Studies in Jaina Philosophy, p. 282.

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xxvi Jaina Meditation and accordingly it stands for the mental condition that suffers from agony and anguish. The concentration of mind that is overlaid with deep anguish is arta-dhyana. It takes place under four circumstances and so there are the following four varieties of the arta dhyana : (i) When a person is confronted with an undesirable object, and directs his entire attention towards getting rid of that object and non-recurrence of such confrontation in the future, there occurs the first variety of arta dhyana. (ii) When a person is confronted with a desirable object, and directs his entire attention towards non-separation from that object and a permanent conjunction with the same, there occurs the second variety of arta-dhyana. (iii) When a person is confronted with a painful ailment, and directs his entire attention towards getting rid of it and nonrecurrence of such confrontation in the future, there occurs the third variety of arta-dhyana. (iv) When a person recollects the enjoyment of objects in the past, and directs his entire attention towards non-separation from such enjoyment and its permanent retention, there occurs the fourth variety of arta-dhyana. The above mentioned four varieties are condensed into three, and a fresh variety is added in the Dhyanasataka' in the following way: (i) same as (i) defined above, (ii) same as (iii) defined above, (iii) same as (ii) & (iv) defined above, (iv) when a person is tortured with the ambition (born of envy), called nidana, for superhuman powers and positions, there occurs the fourth variety of arta-dhyana. The characteristic signs of the person inclined towards arta-dhyana are four, viz. bewailings, a sense of inferiority and humbleness, weeping, and mournful murmuring. A person depressed with nidana despises his own acts and heaps up praises on and wonders at the supernatural powers of others and craves for them and directs his energy towards acquiring them for himself. 4. The Raudra Dhyana This dhyana is attended with extreme forms of cruelty. Such con1 Gathas, 6-9,

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Classical Theory of Meditation xxvii centration occurs in a person who persistently indulges himself in deadly sins. His aggressive urge and possessive instinct are very deep and difficult to inhibit. This dhyana has four varieties according as the person indulges in (i) himsa (injurious acts), (ii) mrsa (lying), (iii) stena (stealing) or (iv) samraksana (protection of possessions). The characteristic signs of the person inclined towards raudradhyana are four, viz. (i) osanna-dosa, the habit of indulging repeatedly in any one of the four sins mentioned above; (ii) bahu-dosa, the habit of indulging in all those four sins; (iii) ajnana-dosa, the habit of indulging in sins due to wrong views; (iv) amarananta-dosa, the habit of indulging in sins without halt till death without the least sense of repentence. 5. The Dharma Dhyana Another expression for this dhyana is dharmya which means 'what is not antagonistic to the scriptural knowledge and the moral conduct.'1 It is considered under four heads, viz. (i) svarupa (self-nature), (ii) laksana (the signs of the soul inclined towards this dhyana), (iii) alambana (the factors that support this dhyana), and (iv) anupreksa (contemplations that accompany it). Under self-nature, the objects to be concentrated and contemplated upon (vicaya) in the dharma-dhyana are mentioned. The infallible and immaculate nature of the revelation (ajna), the fact of universal suffering (apaya) and its conditions, the nature of the fruition (vipaka) of various karmans, and the structure (samsthana) of the universe are the four objects of this dhyana. This vicaya or contemplation can be compared with the Buddhist concept of dharma-pravicaya for the eradication of klesas. The signs of the person inclined towards this type of meditation are four, viz. (i) predilection for the revelation (ajna-ruci) through learning, (ii) natural predilection for truth (nisarga-ruci), (iii) predilection for the scripture (sutra-ruci) and (iv) predilection for the deep study of the scripture (avagadha-ruci). The four factors that support dharma-dhyana are : (i) exposition of the scripture to others (vacana), (ii) critical enquiry about the contents of the scripture (pratipracchana), (iii) repeated study 1 Infra, p. 2: srutacaranadharmad anapetam dharmyam. 2 Abhidharmakosa, I. 3.

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xxviii Jaina Meditation (parivartana) and (iv) reflection or contemplation on the meaning (anupreksa) of the scripture. The contemplations (anupreksa) that accompany this type of meditation are musing upon (i) the loneliness of the soul in its wanderings through transmigrations (ekanupreksa), (ii) the fleeting nature of the mental and physical phenomena (anityanupreksa), (iii) the helplessness of the soul in the world full of birth, old age and death and mental and physical ailments, but for the light derived from the scripture (asarananupeksa), and (iv) the nature of the world as endless transformation of the relationship between individuals through rebirths: the mother turning daughter, sister and wife, and the son becoming father, brother or even an enemy in turn (samsaranupreksa). - 19 The dharma-dhyana thus strengthens the faith in the religious discipline through cultivation of the scripture and a rational understanding of its contents. The characteristic inclinations of the person practising this dhyana clearly show that he has deep faith in the revelation. The wisdom that accrues from this meditation is obviously the srutamayi prajna and the cintamayi prajna mentioned in Buddhism, the sruta (or agama) prajna and anumana prajna in the Yogadarsana of Patanjali, and sravana and manana in the Upanisads. 6. The Sukla Dhyana This dhyana is defined as 'the eradicator of the dirt of karman and the demolisher of the sufferings of living beings'.? It is also considered under the same heads as those of the dharma-dhyana. Under the head of self-nature, the designations of the four varieties of sukla-dhyana are given, viz. (i) prthaktva-vitarka-savicari, (ii) ekatvavitarka-avicari, (iii) suksma-kriya-'nivarti and (iv) samucchinna-kriya'pratipati. In the first variety, the meditator concentrates his mind separately (prthaktvena) on any one of the alternative modes (vitarka, vikalpa), such as origination, cessation or continuity of a particular entity (say his own self), guided by his scriptural knowledge, from different standpoints; he also moves from the entity to its verbal symbol, from the verbal symbol to the entity and mutually from any one of the activities of mind, speech and body to another. The meditator, however, has to remain free from all kinds of attachment (aragabhava) and maintain perfect equanimity 1 Infra, p. 6: tattvarthasraddhanarupam samyaktvam dharmasya lingam iti.. 2 Infra, p. 2: sodhayaty astaprakaram karmamalam sucam va klamayatiti suklam,

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Classical Theory of Meditation xxix throughout this course of meditation. In the second variety, the meditator concentrates his mind on a single mode (ekatva-vitarka)- either origination or cessation or continuity-of an entity or a verbal symbol, and stops moving (avicara) from entity to the verbal symbol or vice versa, and also from any one of the mental, vocal or psysical activity to another. This meditation is as unflickering and steadfast as the lamp situated in a chamber through which no wind is allowed to pass. In the third variety of sukla-dhyana, which is undertaken by the arhat, a few moments before his final emancipation, all the activities, gross and subtle, of the mind and the sense-organ of speech, and also the gross activity of the body are absolutely stopped. The subtle activities (suksma-kriya) of the body such as respiration and the like, however, are still there. There is, moreover, no fall (anivarti), because one does not return to the previous state when the dhyana is over, but rises up to the last variety of sukla-dhyana. * In the fourth variety of sukla-dhyana, even the residual subtle activities of the body are stopped (samucchinna), and moreover there is no fall (apratipati) from it because it is immediately followed by final emancipation. In this dhyana the self becomes as motionless as a rock being devoid of all movements of mind, speech and body. The four characteristic signs of the person established in sukladhyana are : (i) absolute absence of fear (avyatha) or agitation confronted with adverse situations, natural or artificially created by gods or demons, (ii) absolute freedom from delusion (asammoha), (iii) discriminating perception (viveka) of the body and soul as absolutely separate entities, and (iv) abandonment of the body (vyutsarga) as the result of absolute detachment from it, and renunciation of the worldly interests. The four factors that support sukla-dhyana are : (i) forbearance (ksanti), (ii) modesty (mardava), (iii) simplicity (arjava) and (iv) unfetteredness (mukti). The four contemplations that accompany sukla-dhyana are musing upon (i) the endless continuity (anantavartita) of samsara, (ii) the ceaseless change (viparinama) in the nature of things, (iii) the ugly and uncouth (asubha) nature of things, and (iv) the suffering (apaya) caused 1 Infra, p. 6-7: uppaya-thiti-bhamgai-pajjayanam jam egadavvammi nananayanusaranam puvvagayasuyanusarenam // saviyaram attha-vamjanajogamtarao tayam padhamasukkam / hoti puhuttaviyakkam saviyaram aragabhavassa //

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XXX Jaina Meditation by the immoral conduct and sinful activities (asravas). The characteristic signs of the person established in sukla-dhyana, clearly demonstrate the close affinity between this dhyana and the bhavanamayi prajna found in Buddhism, the dhyanabhyasarasa in the Yogadarsana of Patanjali, and nididhyasana in the Upanisads. 7. Dhyana from the Standpoint of Gunasthana Meditation in early Jainism or even in the early formulation of the classical doctrine had no direct reference to the doctrine of gunasthana.1 But in the works of Sivarya and Umasvati we find a clear linking of the two doctrines, one being considered as the integral part of the other. Of course, apramada (alertness and vigilance) was always considered as the sine qua non of meditation, but the seventh, viz. the apramatta-samyata gunasthana as such was not mentioned in the earlier formulation of the doctrine of dhyana in the Sthananga Sutra. The later Jaina thinkers invariably explained the types of meditation with reference to the gunasthana. A very brief account of dhyana from the standpoint of gunasthana is given here. The arta-dhyana is possible only upto the sixth gunasthana, and the raudra upto the fifth. The dharma-dhyana, according to Umasvati, is possible only at the seventh and onward upto the twelfth. According to Pujyapada Devanandi and Akalanka, however, it is possible even at the lower gunastha. nas, beginning from the fourth, but it is not possible while climbing up the sreni, that is, in the eighth gunasthana and onward. In the opinion of Virasena, only the aspirants prone to passions (sakasaya) are qualified for dharmadhyana. In other words, it is possible only upto the tenth gunasthana. An ingenious solution of the conflict in these views has been attempted by pointing out that dharmadhyana is possible at the fourth, fifth and sixth gunasthanas only secondarily, the primary 1 For a brief outline of the doctrine of gunasthanas vide Studies in Jaina Philosophy, pp. 268-280. 2 TSu, IX. 35-6. There is no clear mention of the first three gunasthanas in these sutras. But they can be understood by implication. Haribhadra's commentary on Dhyanasataka, 18, is quite clear on the point. 3 Ibid., IX. 37-8. Cf. Dhyanasataka, 63. 4 SSi, IX. 36; TVa, IX. 36. SS, IX. 37 and TVa, IX. 37 : srenyarohanat prag dharma dhyanam, sre yoh sukladhyanam. 5 Dhyanataponirupana, p. 79.

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Scholastic Orientation xxxi practice of it being feasible only at the seventh.1 The sukladhyana, according to Umasvati, is possible only at the eleventh gunasthana and onward for a meditator who is well-versed in the Purvas. The first variety of sukladhyana generally takes place at the eleventh, and the second at the twelfth gunasthana, although the opposite possibility is also accepted. The last two varieties...of it are poss only at the thirteenth and fourteenth gunasthanas." This brief survey of the theory of dhyana in Jaina literature clearly shows its points of afinity with the theories that were contemporaneous with it. The special mention of the bad types of dhyana on account of the rise of possions is a unique feature of the Jaina theory, though of course they are accepted implicitly in the other theories also. Such instinctual types of dhyana are common to all creatures, human and sub-human. The subjugation of such fits of concentration is the prerogative of human consciousness, and this is also the line that divides the human species from the animal world. It is the task of human beings to devise ways and means for transcending the animal instincts and urges and discover the secrets of a higher life. Morality and religion are the outcome of human attempts at finding the ways of peaceful living and eliminating the urge to compete and establish supremacy and leadership. Scriptures are the records of the experiences of great souls inspired with the ideal of peace and emancipation of creatures entangled in endless sufferings. Meditation on the principles that have found place in the scripture for the realization of salvation is dharma-dhyana whereas the sukla-dhyana is the light discovered by the individual independently of any help from outside. The classical Jaina theory of dhyana enjoyed important additions and alterations at the hands of eminent thinkers and saints in the light of their own experiences and study of alien faiths and thoughts. We shall now give a brief account of the views of these Jaina thinkers of the early and late medieval periods on the subject. IV. SCHOLASTIC ORIENTATION OF CLASSICAL THEORY The Jaina thinkers of the early and late medieval periods, under 1 Jnanarnava, 25 : mukhyopacarabhedena dvau muni svaminau matau / apramatta-pramattakhyau dharmasyaitau yathayatham // 2 TSu, IX. 39-40. 3 Dhyanataponirupana, pp. 81-2. BhA, 1874, 1877. 4 TSu, IX. 41.

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xxxii Jaina Meditation the impact of contemporary thought, either rationalized their othodox theory or engrafted heterodox doctrines into it. We propose here to illustrate these trends with reference to the works of Siddhasena Diva. kara, Haribhadra, Subhacandra and Hemacandra, and also Yasovijaya's treatises related to Haribhadra's works. 1. The Dhyanadvatrimsika of Siddhasena Divakara The orthodox Jaina theory of the four types of dhyana was critically interpreted by Siddhasena Divakara in the light of his knowledge of the Buddhist doctrine of meditation. The arta and raudra types of meditation were explained by him with reference to the Buddhist concept of trona (craving), bhava (longing) and upadana (grasping). The inhibition of perverse faith and passions was the chief aim of dharma-dhyana, according to him. The self-nature of dharma-dhyana, viz contemplation on ajna, apaya, vipaka and samsthana, was interpreted by him as musing on the nature of the mind, object and body, which was definitely inspired by the Buddhist doctrine of vipassana as perception of the transitory character of body, feeling, mind and phenomena in general. The Jaina conception of dharma-dhyana was originally perhaps identical with dharma pravicaya of the Buddhists. I have considered these problems in the third article of this book. The inadequacy of Buddhist anatma-vada and pratityasamutpada. vada was explained by Siddhasena Divakara on the basis of the experience at the deep level of meditation and the demand of logical thinking that finds expression through speech. In appreciating the merits of the pranayama of Patanjali's Yoga, he condenses the entire tradition behind it in a few words in the verse : pranayamo vapuscittajadya-dosa-visodhanah / Saktyutkrstakalatkaryah prayenaisvaryasattamah // The pranayama cures the dullness of the body and mind and generates supernormal powers and sovereignty over nature through anima, laghima, etc. He echoes the Buddhist conception while describing nirvana as quiescence of all suffering and cycle of existence, complete goodness, absolute freedom, pure consciousness, ineffableness, and final emancipation: sarvaprapancoparatah sivo'nanyaparayanah / sadbhavamatraprajnaptir nirupakhyo'tha nirvrtah 11deg 1 Vide infra, p. 38. 2 Vide infra, p. 40.

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Scholastic Orientation The orthodox theory of dhyana was explained by Siddhasena Diva. kara, keeping in view its practicalities, and shearing it of its superfluities. He did not engraft any new doctrine, but only rationalized the old one. In this respect, he perhaps stands alone among the Jaina thinkers, both before and after him. 2. Haribhadra's Comparative Studies in Yoga Haribhadra made a very valuable contribution to the comparative study of Yoga. He composed a number of works on the subject. His Yogabindu and Yogadsstisamuccaya are very valuable works. The Yogavinsika and the Sodasakas also deserve notice. Upadhyaya Yasovijaya revived the studies of Haribhadra. We shall therefore advert to his works as well for the sake of better understanding of Haribhadra's works. Let us begin with the Yogavinsika and the Sodasakas, and then come to the Yogabindu and the Yogadrspisamuccaya. We shall refer, where necessary, also to the other works of Haribhadra. All spiritual and religious activities that lead towards final emancipation are considered hy Haribhadra as yoga. But special importance should be attached, he says in his Yogavinsika, to these five kinds of activities : (i) practice of proper posture (sthana), (ii) correct utterance of sound (urna), (iii) proper understanding of the meaning (artha). (iv) concentration on the image of a tirtharkara in his full glory (alambana), and (v) concentration on his abstract attributes (analambana). Of these five, the first two constitute external spiritual activity (karmayoga) and the last three the internal one (jnanayoga). These activities can be properly practised only by those individuals who are in the fifth or a still higher stage of spiritual development (gunasthana). One attains perfection in these activities in the following order. At the outset one develops an interest in these activities, and comes to have a will (iccha) for practising them. Then he takes an active part in them, and begins actual practice (pravrtti). Gradually he becomes steadfast in them and achieves stability (sthairya). Finally he attains perfection (siddhi) in the activities. Each of the five activities is mastered in the following order. First of all one is to master the posture (sthana), then correct utterance (urna), then the meaning (artha). After that one should practise concentration upon an image (alambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an eman1 YV, 1-2; SP, XIII. 4; for salambana and niralambana yoga see SP, XIV. 1. 2 YV, 4.

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xxxiv Jaina Meditation cipated soul. This is a full course of yogic practice. One may practise these spiritual activities either out of love (priti), or reverence. (bhakti), or as an obligatory duty prescribed by scriptures (agama or vacana), or without any consideration (asanga). When a spiritual activity is done out of love or reverence it leads to worldly and other worldly prosperity (abhyudaya). And when it is done as a duty or without any consideration whatsoever, it leads to final emancipation. Of the fivefold activities mentioned above, the last two, viz. concentration of the mind upon the image of a tirtharkara, or upon the abstract attributes of him are the most important. We shall therefore deal with them in some detail. When one has practised posture (sthana), correct utterance (urna), and the correct understanding of the meaning, one is qualified for concentration (dhyana). The beginner is to practise concentration on an image of a tirtharkara in his full glory and splendour. When one has perfected this practice and has achieved steadfast aess, one begins the practice of concentration on the abstract attributes of a tirtharkara. This concentration is known as analambana inasmuch as its object is not a concrete entity perceptible by a sense-organ.3 The soul at this stage concentrates upon the abstract attributes which are not the objects of empirical perception. By this time the soul has reached the seventh stage of spiritual development (gunasthana). The concentration is however only in its primary stage even in the seventh gunasthana. The soul now develops an irresistible urge for the realization of the transcendental self and reaches the eighth stage of spiritual development on the ladder of annihilation (ksapakasreni). The concentration becomes more stead. fast at this stage. The soul has now achieved full detachment from the world, and earnestly proceeds onwards to the realization of the truth. It now does not rest until it has reached the consummation. The soul is then in the ninth gunasthana and is pressing forward to the twelfth on the ladder of annihilation. It has now revealed its full capacity (samarthyayoga)* for spiritual development and is bound to reach the twelfth stage and attain the knowledge of the transcendental self. In this state the soul attains concentration on the abstract attributes. Of course, it has not realized those attributes. But it has an ardent spiri. 1 YV, 18; SP, X. 1. 2 SP, X. 9. 3 The word analambana does not mean devoid of any alambana (object), but only devoid of a concrete alambana'. The perfix a (n) here means 'abstract' or 'subtle' (suksma). Cf. suksmo 'tindriyavisayatvad analambano nama yogah-Yasovijaya's Tika on YV, 19; also cf. SP, XIV. 1. 4 It is a technical term for the meaning whereof vide infra, p. xl,

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Scholastic Orientation XXXV tual urge for the realization of them. This is analambana yoga. The soul is detached from the world and is on the verge of realizing the self. It has not yet realized the self, but is only striving for it. And so it is not concentrated on any object whatsoever at this stage. This is the reason why the concentration is without any object. The soul is here compared with an archer, the ladder of annihilation with bow, the realization of the self with the target and the concentration with the arrow. The analambana yoga lasts until the arrow is shot. The arrow is sure to pierce the target. The soul immediately attains realization of the self as the final end of the concentration. The soul, as we have stated, concentrates upon the abstract formless (arupin) attributes of the transcendental self in the analambana dhyana. The distinction therefore between the salambana and the analambana yoga is this that in the former one concentrates upon an object having form (rupin) while in the latter on a formless object (arupin). Yasovijaya, following Haribhadra, says that this analambana yoga is known as samprajnata samadhi in another(that is, Patanjali's) system. The perfection of this analambana con centration is omniscience which, according to Yasovijaya, is the state of asamprajnata samadhi of Patanjali's system. The functions of the mind and the sense-organs cease when omniscience is achieved, and so there is annihilation of all the transformations of the mind (asesavrtti-nirodha). And so it is not improper to compare the state of omniscience with the asamprajnata samadhi of Sankhya-Yoga. There is however another higher stage of this samadhi. The soul attains that stage in the fourteenth gunasthana,? where all the activities, gross and subtle, are totally stopped. The soul is now devoid of all vibrations caused by its association with matter. It has now annihilated all the residual 1 Cf. samarthyayogato ya tatra didrkse'ty asngasaktyadhya / sa nalambanayogah proktas taddarsanam yavat /-SP, XV. 8. 2 Cf. tatrapratisthito'yam yatah pravsttas ca tatra / ...................................tena'nalambano gitah //--SP, XV.9. 3 Cf. drag asmat taddarsanam isupata-jnata-matrato joeyam / etac ca kevalam taj jnanam yat tat param jyotih 11-SP, XV. 10. 4 Cf. rupi-dravyavisayam dhyanam salambanam, arupivisayam ca niralambanam iti Yasovijaya's Tika on YV, 19. 5 esa eva samprajnatah samadhis tirthantariyair giyate-Ibid., YV, 20. 6 Cf. kevalajnane'sesavstiya li niro.dhal labdhatm 1-svabhivasya minisz-vijnana-vai kalyad asamprajnatatvasiddhih-Ibid. 7 ayam ca samprajnata-samithir dvidhi--sayogikevalib havi ayogikevalibhavi ca. adyo manovrttinam vikalpajnanarupanam atyantocche dat sinadyate, antyas ca parispan darupanam-Ibid. 8 Vide Studies in Jaina Philosophy, pp. 179-180. Vevia

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Xxxvi Jaina Meditation karmans and immediately attains final emancipation. This stage of concentration, says Yasovijaya, corresponds to the dharmamegha of Patanjali's system, to amstatman of yet another system, to bhavasatru of a third system, to siyodaya of yet another, to sattvananda of yet others, and to para of a still another school. The foregoing study was mainly based on the Yogavinsika. Now we come to the Sodasakas. There are some primary defects of the mind which are to be removed before practising the yogic processes. The minds of the common people (prthagjanacitta) are vitiated by these defects. Haribhadra enumerates them as eight, viz. inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthana), lapse of memory (bhranti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). The mind of a yogin should always be free from these defects. It should be calm and quiet santa), noble and great (udatta). It should be free from all impurities and intent on the well-being of others (pararthaniyata) 3 Such minds are capable of concentration of the highest order and are known as pravsttacakra* (engaged in yogic practices day and night). Gradually by practising the concentration of mind the soul realizes itself. This self-realization is known as 'supreme bliss' (paramananda) and freedom from nescience (in the Vedanta); it is known as freedom from the specific qualities (in the Nyaya-Vaisesika system); it is the extinguished lamp (vidhmatadipa) of the Buddhists; it is extinction of animality (pasutvavigama), end of suffering (duhkhanta), and detachment from the elements (bhutavigama).5 Haribhadra thus tries to show the unanimity in the conceptions of final self-realization of all the systems of thought. He then asks the enquirers to keep their minds open and investigate the truth with perfect detachment and freedom from prejudices. For this purpose he enumerates eight virtues which are necessary for the pursuit of truth. They are: freedom from prejudice (advesa), inquisitiveness (jijnasa), love for listening (susrusa), attentive hearing (srayana), comprehension (bodha), critical evaluation (mimamsa), clear conviction (pariSuddha pratipatti), and earnest practice (pravstti) for self-realization, 1 ayam ca dharmamegha iti Patanjalair giyate, amstatmety anyair bhavasatrur ity aparaih sivodaya ity anyaih, sattvananda ity ekaih, paras ce'ty aparaih--Ibid. See YBi, 422. 2 SP, XIV. 2-3. 3 SP, XIV. 12. 4 For the technical meaning of the term se: YDS, 210. 5 SP. XVI. 1-4. 6 SP, XVI. 14.

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Scholastic Orientation xxxvii Now we come to the Yogabindu. The object and purpose of yoga is the realization of truth. And as there is no controversy about this object and purpose of yoga there should be none regarding the nature of yoga as well. The worldly existence is a fact accepted by all. - And freedom from it is the summum bonum of every spiritual system. The problem before us is only the means to that end. Haribhadra says that the same principle is expressed by different terms in different systems, Thus the selfsame principle of consciousness is known as purusa in the Vedanta as well as the Jaina system, as ksetravit in the Sankhya system, as jnana in the Buddhist school. Similarly the fundamental ground of worldly existence is known as avidya in the Vedanta and the Buddhist system, prakrti in the Sankhya school, and karman in the Jaina system. Moreover, the relation between matter and spirit is known as bhranti in the Vedanta and the Buddhist systems, pravstti in the Sankhya school, and bandha in the Jaina system. There is thus fundamental unity among all the apparently conflicting systems of thought. There ought to be no real controversy among them about the fundamental things too. Truth is truth. It is our different ways of looking at it that is responsible for the building up of different systems. Haribhadra does not attempt at cheap and superfluous compromise, but only tries to show the fundamental unity of all thought. Every earnest student of philosophy has his own way of looking at the truth. And the result is the origination of different systems Haribhadra asks us to see unity in difference. At least for a spiritual aspirant it is necessary to avoid controversy and strive for self-realization. About the path of selfrealization there is absolutely no controversy among the otherwise mutually conflicting systems. Haribhadra lays down these five steps as a complete course of yoga : adhyatma or contemplation of truth accompanied with moral conduct, bhavana or repeated practice in the contemplation accompanied with the steadfastness of the mind, dhyana or concentration of the mind, samata or equanimity, and vrttisamksaya or the annihilation of all the traces of karman, But one is not capable of this yoga until and unless one has worked out the requisite purification of the self. The soul naturally moves towards emancipation. The worldly existence of a soul falls into two periods, viz. dark (krsna), and white (sukla). The duration of the white period is much shorter in 1 Cf. moksahetur yato yogo bhidyate na tatah kvacit/ sadhyabhedat tathabhave tu'ktibhedo na kiranim-Y Bi, 3. 2 YBI, 17-18 with Svopajnavstti. 3 YBI, 31.

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xxxviii Jaina Meditation comparison with that of the dark period.1 Only a soul belonging to the white period and following the moral conduct is capable of the first stage called adhyatma.From the viewpoint of the stage of spiritual development, only the souls in the fifth-or some higher stage are capable of it. But the problem is why should a soul cross into the white period at all ? Or, why should not all the souls do so ? Haribhadra says that it is all due to the inherent nature of things. He also refers to the view of an exponent of the Sankhya system, named Gopendra, which holds that the pui usa, the principle of consciousness, does not even enquire about the path of realizatioa unless and until the prakrti has turned her face from him. It is the nature of the spirit to get disentangled from matter. But this disentanglement is possible only when its conditions are fulfilled. However pious and virtuous and spiritually advanced one may appear to be, one is not capable of yoga unless one has cut the knots and attained the requisite purification of the soul. After such state has been achieved the soul is fit for the preliminary preparation (purvaseva) for yoga. This preliminary preparation consists in the worship of the preceptor and the like, good conduct, austerity, and absence of hatred for the final emancipation. The soul now attains right attitude and becomes a bodhisattva.? All the characteristics of a bodhisattva are present in such soul. Thus the soul henceforth does no more fall to the depth wherein heretofore it had been. A bodhisattva does not commit an evil act from the depth of his heart, but if he does so at all he does only physically. There is no more spiritual degeneration.8 He now takes interest exclusively in the well-being of others, acquires wisdom, treads upon the right path, becomes noble, and appreciates merits. He has now attained enlightenment (bodhi). But if the conception of a bodhisattva is narrowed down and made to include only those rare souls who are destined to redeem the world from sin and suffering, Haribhadra says that the Jaina conception of the tirtharkara fulfils that ideat 10 There are some souls who are naturally inclined 1 The length of the white period is less than even one pudgala-paravarta while the length of the dark period covers an infinite number of such pudgala-paravartas. A pudgala-paravarta is the time required by a soul to absorb as karman at least once all the atoms of the universe and release them after they have come to fruition. 2 YBi, 72. 3 Cf. Y Bi, 77. 4 Ibid., 100-101. 5 Vide Studies in Jaina Philosophy, pp. 270-1. 6 purvaseva tu tantrajnair gurudevadipujanam / sadacaras tapo inuktyadvesas ce'ha prakirtita //--YBI, 109. 7 YBi, 270. 8 Cf. Ibid., 271. 9 Cf. Ibid., 272. 10 Ibid., 274.

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Scholastic Orientation xxxix towards universal well-being and are destined to be tirtharkaras (founders of religion). Such souls are bodhisattvas in the true sense of the term. In this connection Haribhadra distinguishes three categories of souls destined to be emancipated. The first category comprises such souls who, as soon as they experience the first dawn of enlightenment, make determination to redeem the world from its suffering by means of the enlightenment and work strenuously in accordance with the determination. These souls are destined to become tirtharkaras. The second category comprises those souls who are intent upon the wellbeing of only a limited circle of relatives by means of the enlightenment. These souls become ganadharas (literally the possessors of the gana 'group of virtues of transcendent intuition, knowledge, and the like), that is, the chief disciples of the tirtharkara. The third category comprises those souls who strive for the well-being of themselves with little care for others. These souls are destined to become ordinary (munda) kevalins. 3 Let us revert to the topic of preliminary preparation for yoga. After this preparation the soul becomes fit for the first stage of yoga, called adhyatma. The soul now observes the five vows and meditates upon the truth. It now cultivates universal friendship, appreciates merits of others, develops sympathy for the suffering, and remains indifferent to the wicked. By these practices the soul overcomes the karmans, reveals its spiritual energy, improves its power of self-concentration, and becomes wise. It then becomes fit for the second stage called bhavana. This stage is the perfection of the first. The soul now maintains steady progress. Its power of concentration increases. It now desists from bad habits and develops good ones. The third stage is dhyana. Then we come to the fourth stage of equanimity (samata). Here the soul makes a correct estimate of the nature and value of things, and consequently loses attachment to them The soul is now disillusioned and does not attach any importance to the supernormal powers that it might have acquired by means of the yoga. Then it reaches the fifth stage called annihilation of the residual karmans (vrttisamksaya). It now gradually destroys the accumulated karmans once for ever. On the annihilation of the obscuring (ghatin) karman, the soul attains omniscience. Then in due time it attains final emanci1 Ibid., 284-8. 2 Ibid., 289. 3 Ibid., 290. 4 Ibid., 358-59. 5 Ibid., 360-I. 6 Ibid., 364-5.

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Jaina Meditation pation. This is in brief the plan of the Yagabindu.? Next we come to Haribhadra's famous work Yogadrstisamuccaya. The author here distinguishes eight stages of yogic development The work records a quite novel plan of classification of yogic stages. The most important feature of spiritual development is acquisition of samyagdrsti (love of truth). The soul undergoes gradual purification and along with the purification its dTsti (love of truth) becomes progressively steady and reaches consummation in the realization of the truth. This gradual development of the drsti has been classified into eight stages, viz. mitra, tara, bala, dipra, sthira, kanta, prabha and para. Before coming to the description of these drstis we shall refer in brief to the threefold yoga with the description of which the Yogadrstisamuccaya opens. A qualified yogic practitioner passes through a number of stages before he reaches the highest stage of the practice. Sometimes even in spite of bis knowledge and will, he falters in his practice on account of spiritual inertia (pramada). This faltering practice is called icchayoga. 3 The practice of one who has revealed spiritual energy and does never falter in his yogic practices, strictly follows the scriptural injunctions, and has developed penetrating insight is called sastrayoga. The practice of one who has fully mastered the scriptural injunctions and has developed the power to transcend them is called samarthyayoga. This latter yoga, again, is of two kinds, viz. (1) that which is accompanied with the disso. ciation of all the acquired virtues (dharma-samnyasa), and (2) that which effects the stoppage of all activity (yoga-samnyasa). The first kind occurs at the time when the soul undergoes the process of apurvakarana for the second time in the ninth stage of spiritual development, while the second occurs in the last stage of spiritual development which is immediately followed by final emancipation. These, viz. icchayoga, sastrayoga and samarthyayoga are the three broad divisions of all the possible stages of yoga. The eight drstis which we shall now describe are only the elaboration of these three. Drsti means attitude towards truth. This attitude is wrong and 1 Ibid., 366-7. 2 Upadhyaya Yasovijaya has followed this plan in his Dvatrimsikas No. 12 to 18 as contained in the Dvatrimsad-dvatrimsika published by Sri Jaina. Dharma-prasaraka Sabha, Bhawnagar. 3 YDS, 3. 4 Ibid., 4. 5 Ibid., 5. 6 Ibid., 9. 7 Ibid., 10. 8 Ibid., 12.

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Scholastic Orientation xli perverse so long as the soul has not cut the Gordian knot of perverse attitude and attained purification. The perverse attitude is known as darsanamoha or mithyatva or avidya. The attitude of the soul which has not cut the knot is known as oghadrsti (literally, commonplace attitude). The opposite of this is yogadrsti or the attitude of the spiritually advanced soul. It is also known as saddrsti, that is, right attitude. The oghadrsti is held responsible for the origination of the mutually conflicting systems of thought. The eight drstis that we have enumerated above are yogadrstis and not oghadrstis. Of course, of these eight the first four belong to those who have not cut the knot. But even then they are not oghadrstis in view of the fact that they are destined to lead to the yogadrstis. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these drstis. The eight drstis have respectively been compared to the sparks of straw-fire (trnagni), cow-dung fire, wood fire, the light of a lamp, the lusture of a gem, the light of a star, the light of the sun, and the light of the moon. The first four drstis are unsteady and fallible. The last four are steady and infallible. The eight drstis respectively correspond to the eight famous stages of yoga, viz. vows (yama), sub-vows (niyama), posture (asana), regulation of breath (pranayama), withdrawal of the senses (pratyahara), fixing of the mind (dharana), concentration (dhyana), and ecstasy (samadhi), as found in the system of Patanjali. They are respec ely free from inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthana), lapse of memory (bhranti), attraction for some. thing else (anyamud), mental disturbance (ruk), and attachment (asanga). They are respectively accompanied with freedom from prejudice (advesa), inquisitiveness (jijnasa), love for listening (susrusa), attentive hearing (sravana), comprehension (bodha), critical evaluation (mimamsa), clear conviction (parisuddha pratipatti), and earnest practice (pravrtti).5 This is about the general features of the drstis. Now let us state in brief the specific characteristics of them one by one. In the first drsti called mitra the soul achieves very faint and indistinct enlightenment. Here it accumulates the seeds of yoga (yogabija) which eventually fructify into emancipation. The soul is now attrac1 About the Jaina conception of 'knot', vide Studies in Jaina Philosophy, pp. 250--1. 2 Ibid., 14, with Svopajnavrtti:...etannibandhano'yam darsanabheda iti yogacaryah. 3 Ibid., 15. 4 Ibid., 19. 5 Ibid., 16 with Svopajnavstti. Haribhadra here refers to the concensus of opinion of a number of authors regarding the stages of yoga, 6 Ibid., 22.

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Jaina Meditation ted towards the founders of religion and worships them with reverence. It now earnestly and sincerely renders service to the preceptors and other senior ascetics. The soul now develops fear for worldly existence. It now performs great and noble deeds. It develops sympathy for the suffering multitude. The soul is now free from the envy of the meritorious. It now gets good opportunities for spiritual development. The soul is now just in front of the knot (granthi) and is undergoing the process of yathapravsttakarana." 2. Now we come to the second drsti known as tara. The enlightenment becomes a bit distinct here, and the soul is capable of some sort of self-restraint as well. It now attains some sort of steadiness in spiritual activity, and becomes inquisitive about truth It now develops steady love for the discussions in yoga and has respect for the yogins. The soul is now not so much desperate and does not indulge in evil activities so frequently. It now aspires for spiritual progress and is conscious of its shortcomings. The soul is now earnestly anxious to get rid of the worldly existence. Next we come to the drsfi called bala. Here the enlightenment becomes more distinct. There is now strong desire for hearing the truth. The evil desire automatically disappears at this stage and the soul gains control over posture.8 In the fourth drsti called dipra one gets control over breath and is free from the lapse of yoga. One has now heard about the truth but has not developed the power of understanding its subtlety. The individual at this stage regards his religion dearer than his life and is always ready to give up his life in order to save his religion. Real spiritual progress however has not yet set in. The truth has not dawned as yet. The soul is only trying to capture the image of the truth instead of the truth itself. The knowable has not yet been known. The above four drstis thus are 'not attended with the knowledge of the truth' (avedyasamvedyapada). It is only the next four drstis that are 'attended with the knowledge of the truth' (vedyasamvedyapada). The avedyasamvedyapada is to be transcended by means of the companionship of the virtuous and the study of the scriptures. One makes various conjectures about truth until one sees it face to face. This leads to a number of speculative systems based on fallacious logic (kutarka).' 1 Ibid., 22-40. See Studies in Jaina Philosophy, pp. 269-72. 2 Ibid., 41-48. 3 Ibid., 49-50. 4 lbid., 57-58. 5 Ibid., 67. 6 Ibid., 85. 7 Cf. Ibid., 90-98.

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Scholastic Orientation xliii Haribhadra, in conformity with our ancient tradition, asks us to realize the truth by means of all these three organs, viz. the scripture, the logical argument, and the practice of yoga. One must utilize the store of knowledge inherited from one's ancestors, one's own logical understanding, and the vision gained by spiritual discipline and culture for the ascertainment of truth. The truth is one. It cannot be many. There is only the difference of terminology. The state of final realization is known as sadasiva in one system, as parabrahman in another, as siddhatman in the third, and as tathata in yet another system. There can be no controversy when the truth has been realized. If it is a fact that those who have revealed the truth had realized it, then there is no reason why there should be controversy among them. The various revelations therefore are to be understood in their relevant contexts. They can in no way be considered as false assertions. The enlightened souls have revealed the truth in accordance with the needs of the spiritual aspirants. The selfsame revelation appears as different to different persons. It is necessary to understand a revelation in its proper context. One should cultivate faith in spiritual revelations. This is most necessary for spiritual progress. This faith is wanting in all the four drstis described above. It is only when the soul has properly cultivated this faith that it cuts the knot (granthi) and comes to possess the fifth drsti known as sthira. The soul has now cut the knot. The enlightenment has now daw. It is now infallible (nitya). The soul is now capable of subtle thinking and sinless conduct. It now looks upon the worldly things as the toys made of sand. The world now appears to be a worthless show." Next we come to the sixth drsti known as kanta. Here the individual develops personality and attracts others. He is now engrossed in spiritual contemplation and has his mind firmly concentrated on the virtues. The world now loses all attraction for him.8 The seventh drsti is known as prabha. The soul has now developed the capacity for self-concentration and is free from all mental disturbances. It has now achieved peace of mind (sama). The soul 'has now fully developed the power of discrimination It now practises spiritual discipline without any ulterior motive (asanganusthana). It is now in 1 Ibid., 101. 2 Ibid., 127. 3 Ibid., 128. 4 Ibid., 130. 5 Ibid., 132-3. 6 Ibid., 134. 7 Ibid., 152-4. 9 Ibid., 168-9.

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xliv Jaina Meditation the seventh stage of spiritual development and is preparing to rise up to the eighth stage on the ladder of annihilation. The soul is now marching on the great path (mahapathaprayana) which leads to the place from which one never returns (anagamipadavaha). Haribhadra remarks that this drsfi is known as prasantavahita in the Sankhya system, as visabhaga-pariksaya in the Buddhist school, as sivavartman in the Saiva system, and as dhruvadhvan according to the Mabayratikas, s We now come to the eighth disti called para. The soul is now completely free from all attachment to the world. It now achieves ecstasy (samadhi), the perfection of dhyana. The activities of the soul in this stage are free from all transgressions of the vows, and as such are pure and perfect. The soul now dissociates itself from all the acquired virtues and has its purpose fulfilled. This occurs in the ninth stage of spiritual development. The soul then gradually attains omniscience on the annihilation of all the obscuring karmans. Now the final emancipation is attained by means of the last yoga known as ayoga.3. Haribhadra distinguishes four types of yogins, viz. gotrayogin, kulayogin, pravsttacakrayogin, and nispannayogin. The yogins of the first type are not capable of emancipation. The yogins of the fourth type have already achieved their objective and so do not need any instruction in yoga. It is only the yogins of the second and the third type that need instruction. 3. Subhacandra and Hemacandra Subhacandra prescribes the practice of fourfold virtues of maitri (friendship with all creatures), pramoda (appreciation of the merits of others), karuna (compassion and sympathy), and madhyasthya (indifference to the unruly) as the prerequisite condition of dharmadhyana. The slumber of delusion disappears and the quiescence of ecstasy (yoga) sets in, and finally the truth reveals itself, when one has perfectly practised these virtues. As regards the selection of a proper place, it is held that one should be very careful about it, and avoid the bad places.? 1 Ibid., 173-4. 2 Ibid., 179. 3 Ibid., 184. Here ayoga refers to ayogakevali-gunasthana. 4 Ibid., 206-7 with Svopajnavstti. About the definitions of these types sce Ibid., 208-210. 5 Jnanarnava, XXVII, 4-15. 6 yoganidra sthitim dhatte mohanidra'pasarpati / asu samyak pranitasu syan munes tattva-niscayah //-Ibid., XXVII. 18. 7 Ibid., XXVII. 22-34.

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Scholastic Orientation xlv Concentration of mind should be practised in the holy places that have been purified by great saints. Or one may select a beautiful place that is peaceful and soothing. A number of postures (asanas) are also prescribed. One should select the most suitable posture for one's concentration. The most important condition of success in concentration however is the robust structure of the body, and the requisite purification of the soul. One can attain the highest state of concentration in any posture provided one has the requisite strength-physical, moral, and spiritual. One can practise it at any time provided s mind is cool and collected. According to Subhacandra, only one who is in the seventh stage of spiritual development is properly qualified for such concentration. One in the sixth stage is only secondarily qualified for it. The person fully qualified for such concentration must be free from spiritual inertia (apramatta),4 should possess well-proportioned body (susamsthana), and must have strong physical structure (vajrakaya). He must have full control over the senses and steadfastness. He should be well versed in the scriptures, self-controlled, and perfectly patient." Subhacandra says that the scriptures recognize the capability for this dharmadhyana even in those who are deficient in scriptural knowledge and belong to the lower stages. He also mentions the view that all the stages beginning from the fourth upto the seventh are suitable for this dhyana.? Subhacandra seems to compromise this difference of views by accepting gradation among the persons qualified for such dhyana. We have noticed above the two mutually opposed views regarding the persons qualified for the dharmadhyana. Subhacandra also is conscious of this opposition and attempts at a happy compromise which is very much appealing. As regards the yogic postures, Subhacandra says that the conquest of posture (asanajaya) helps the practitioner in keeping steadfast even in the face of adventitious obstacles. He draws a very beautiful picture of a yogin engrossed in self-concentration. The yogin 1 Ibid., XXVIII. 1-11. 2 Cf. vajrakaya mahasattva niskampah susthir asanah / sarvavasthasv alam dhyatva gatah prag yoginah sivam //-Ibid., XXVIII. 13. 3 Ct. mukbyopacarabhedena dvau muni svaminau matau / apramattapramattakhyau dharmasyaitau yathayatham 1-Ibid., XXVIII. 25. 4 This is possible only in the seventh stage of spiritual development. 5 Cf. apramattah susamsthano vajrakayo vasi sthirah / purvavit samvito dhiro dhyata sampurna-laksanah 11-Ibid., XXVIII. 26. 6 Ibid., verse 27. 7 Ibid., verse 28. 8 kstasana-jayo yogi khedito'pi na khidyate-Ibid. XXVIII. 32. 9 Ibid., XXVIII. 34-40.

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xlvi Jaina Meditation in self-concentration dives deep into the ocean of sympathy and love for all creatures and is absolutely free from attachment to the world. He keeps his body straight and erect and becomes as motionless as a painted figure. His mind is purified by the waves of the ocean of enlightenment. Subhacandra admits the necessity of the various processes of breath-control (pranayama) as well for the development of the power of concentration. He also prescribes the withdrawal (pratyahara) of the mind along with the sense-organs from the external objects, and its concgntration (dharana) on some place of the body, for instance, the forehead (lalata). Such process is held to be more useful than the regulation of breath which sometimes leads to unnecessary pain and i uneasiness. Moreover the processes of breath-control lead to the acquisition of various supernormal powers which are detrimental to the spiritual well-being. The most important factor that inspires one for self-concentration and self-realization is the consciousness that the difference between the empirical self and the transcendental self is only one of non-manifestation and manifestation, both being intrinsically possessed of the same attributes which are unmanifest or less manifest in the empirical self, and fully manifest in the transcendental spirit. One must be conscious of one's latent powers before one can develop them. And when one has been sufficiently conscious of them, one must be determined to realize them and exert to the utmost of one's capacity. When one becomes conscious of the eternal nescience that has stifled one's soul, one must exert to overcome it and attain enlightenment, now and here. Only those who have such determination can practise the dharmadhyana. Matter and spirit with the threefold nature consisting in continuity, origination and disappearance, as well as the pure and perfect emancipated spirit, both embodied and disembodied, are held to be objects of this dhyana. The perfection is reached when the formless self, pure and perfect, is concentrated upon. The yogin loses his identity and becomes one with the pure self when such concentration is achieved. This is the state of equality (samarasibhava) and unification (ekikarana) where the self merges into the transcendental self and 1 Ibid., XXIX (wbole). 2 Subhacandra has enumerated ten such places.-Ibid., XXX 13. 3 Cf. vayoh sancara-caturyam animadyangasadhanam / prayah pratyuhabijam syan muner muktim abhipsatah 11-Ibid., XXX. 6. 4 Cf. mama saktya gunagramo vyaktya sa paramesthinah/ etavan avayor bhedah sakti-vyakti-svabhavatah //-Ibid., XXXI. 10. 5 Cf. maya'dyai' va vinisceyam svasvarupam hi vastutah / chitva'py anadi-sambhutam avidya-vairi-vaguram || -Ibid., XXXI. 15.

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Scholastic Orientation xlvii becomes non-different from it. Subhacandra distinguishes three states of the soul, viz. the exterior self, the interior self, and the transcendental self. One should run away from the exterior self and concentrate upon the transcendental self by means of the interior self. One can achieve the concentration on the transcendental self by the constant practice in the awareness of the truth of one's identity with it. Such practices are, according to Subhacandra, common to both the dharma and the Sukla dhyana, there being difference only in the measure of their perfection. The concentration of thought on the revelation (ajna), suffering (apaya), karmic fruition (vipaka), and the structure (samsthana) of the universe is also accepted as dharmadhyana.5 Subbacandra records furthermore the four types of dhyana, viz. pindastha, padastha, rupastha, and rupatita, which it has not been possible for me to trace anywhere in the Jaina works earlier than the Jnanarnava. Of course, we find these types elaborately treated in the Yogasastra of Hemacandra. But scholars think that the Yogasastra has borrowed these ideas from the Jnanarnava which is held to be decidedly an earlier work. In the pindastha, one is required to concentrate upon five imaginary objects in the following order: (1) One should imagine a vast ocean as big as the world inhabited by animal life (tiryagloka) with a thousand-petalled golden lotus as big as the Jambudvipa. He should then imagine himself comfortably seated on a white throne situated on the lotus Then he should imagine himself as getting ready to destroy all the karmans. This is called parthivi dharana,? (2) Then follows the agneyi dharana wherein he is required to imagine fire rising up from the mantric syllables in a lotus situated in the navel and burning the eightpetalled lotus situated in the heart, representing the eight karmans. Then he should imagine fire situated outside and burning the external body as well as the lotus situated in the navel. When all these are burnt to ashes the fire is automatically extinguished. (3) After this has taken place one is to imagine a devastating whirlwind which carries 1 Cf. so'yam samarasibhavas tadekikaranam smstam / apsthaktvena yatratma liyate paramatmani /-Ibid., XXXI, 38. 2 Cf. apasya bahiratmanam susthirenantaratmana / dhyayed visuddham atyantam paramatmanam avyayam //-Ibid., XXXII, 10. 3 Cf. sa eva'ham sa eva'ham ity abhyasyann anaratam / vasanam dradhayann eva prapnoty atmany avasthitim //-Ibid., XXXII. 42. 4 Cf. iti sadharanam dhyeyam dhyanayor dharma-suklayoh / visuddhi-svami-bhedena bhedah sutre pirupitah 11-Ibid., XXXII. 104. 5 Ibid., XXXIII-XXXVI. 6 Ibid., XXXVII-XL. 7 We give only a rough sketch in order to give some idea of these conceptions,

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xlviii Jaina Meditation away all the ashes left by the fire. This is svasana dharana. (4) Then follows the varuni dharana wherein one is to imagine heavy rainfall which is to wash away all the remaining ashes of the consumed body. (5) Then follows the fifth dharana called tattvarupavati wherein the yogin imagines himself as devoid of the seven elements, as possessed of a lustre as pure as the full moon, and as great as the omniscient. This is the nature of the pindastha dhyana. / In the padastha, one is required to practise concentration with the help of mantric syllables. Subhacandra mentions a number of processes of such concentration with the help of mantras incantations) and refers to many supernormal powers achieved by the practice of such processes. But we shall not deal with these in view of their lack of relevant interest. In the rupastha one is required to concentrate his mind on the omniscient arhats with all their glory and extraordinary powers, and thus seek inspiration for spiritual endeavour. In the rupatita one is to meditate upon the self as full of consciousness and bliss, pure and formless, supreme and infallible.3 Now we come to Acarya Hemacandra. Let us begin with Hemacandra's conception of yoga. Yoga, according to him, is the cause of final emancipation and consists in the threefold jewels of right knowledge, right attitude, and right conduct.4 Hemacandra has discussed in detail the nature of right conduct. But then what is the ultimate nature of right knowledge, right attitude, and right conduct ? Hemacandra says that it is the self of the ascetic that is right knowledge, right attitude and right conduct. They are nothing but the comprehension of the self in the self by the self on account of the disappearance of the eternal delusion.? Emancipation is nothing but the conquest of the passions and the senses. One cannot conquer the passions unless one conquers the senses. And the conquest of senses is dependent upon the purification 1 saptadhatu-vinirmuktam purnacandramalatvisam / sarvajnakalpam atmanam tatah smarati samyamill-Ibid, XXXVII, 28. 2 Cf. padany alambya punyani yogibhir yad vidhiyate / tat padastham matam dhyanam vicitra-Daya-paragaih //-Ibid., XXXVIII. 1. 3 cidananda-mayam fuddham amurtam paramaksaram/ smared yatratmana"tmanam tad rupatitam isyate 1/-Ibid., XL. 16. 4 Cf. caturvarge'granir mokso yogas tasya ca karanam / jnana-sraddhana-caritra-rupam ratna-trayam ca sah 11-Yogasastra. I. 15. 5 Ibid., I-III. 6 atmai'va darsana-jnana-caritrany athava yateh-Ibid., IV. I. 7 Cf. atmanam atmana vetti mohatyagad ya atmani / tad eva tasya caritram taj jnanam tac ca darsanam //-Ibid., IV. 2.

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Scholastic Orientation xlix of mind. One should conquer the tendencies of attachment and hatred for the purification of the mind. And these tendencies can be conque. red by equanimity (samatva). Equanimity however is possible only if one has completely given up the sense of mineness. And one should take resort to the twelvefold anupreksas (contemplations) in order to conquer the sense of mineness. One should practise dhyana after one has attained equanimity, because without equanimity one would try in vain to achieve concentration of mind (dhyana). Concentration of mind leads one to the knowledge of the self, and the knowledge of the self leads to the destruction of the karmans, which means emancipation.5 Hemacandra then classifies dhyana as dharmya and sukla. The four virtues of friendship (maitri), appreciation (pramoda), sympathy (karunya) and indifference (madhyasthya) are recognized as the sustainers of dharmya-dhyana. Hemacandra also deals with the questions of the selection of proper place, postures, regulation of breath (pranayama), withdrawal (pratyahara) of the mind with the senses, and fixing (dharana)8 of the mind on different places. In these matters he closely follows Subhacandra, and therefore we do not repeat his views. Hemacandra also recognizes the types of pindastha, padastha, rupastha, and rupatita dhyana.9 The other particulars about the dharma-dhyana are the same as are usually found elsewhere. Hemacandra states some facts about dhyana on the basis of his own experience. He distinguishes four kinds of mental states, viz scattered (viksipta), scattered-cum-collected (yatayata), collected (slista), and merged (sulina) 10 The scattered mind is ever restless. The scatteredcum-collected can sometimes concentrate itself and experience spiritual joy. The third kind is capable of greater concentration and spiritual joy. The mind reaches the fourth state when it becomes perfectly steady and enjoys supreme bliss. Hemacandra also recognizes three distinct 1 manahsuddhyai ca kartavyo raga-dvesa-vinirjayah.-Ibid., IV. 45. 2 Vide TSu, IX. 7. 3 samyam syan nirmamatvena tatkste bhavanah srayet-Ibid., IV. 55. The bhavanas are also known as anupreksas (contemplations). 4 samatvam avalambya'tha dhyanam yogi samasrayet / vina samatvam arabdhe dhyane svatma vidambyate 11-Ibid., IV. 112. 5 Cf. moksah karmaksayad eva sa catma-jvanato bhavet / dhyanasadhyam matam tac ca tad dhyanam hitam atmanah 11-Ibid., IV. 113. 6 Ibid., IV 123-33. 7 Ibid., V. 1-273. 8 Ibid., VI, 6-8. 9 Ibid., VII-X. Hemacandra uses the word sarirastha for pindastha. 10 Ibid., XII. 4.

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Jaina Meditation selves, viz. the exterior, the interior, and the transcendental, and prescribes the rejection of the exterior, and concentration upon the trans. cendental by the interior. He insists upon the help and guidance of a competent guru (preceptor) for the revelation of truth. He also insists upon the supreme importance of the practice of detachment and indifference. He discourages forcible withdrawal of the mind and the senses, but asks to control them by means of the practice of indifference. When the soul ceases to impel the mind, the latter has no reason to impel the senses. And the senses being inactive, the worldly things lose all charm and fascination. Gradually the mind ceases to exist. With the cessation of the mind, the truth reveals itself to the soul. V. CONCLUSION Meditation, in Jainism, is the penance par excellence. By means of it, one can achieve in a moment what cannot be achieved in years through other penances. Meditation purges the mind of its impurities, both cognitive and emotive. The final end of meditation is emancipation from suffering, the awakening of faith (sraddha) through the restraint (gupti) of mind and speech, being its beginning. The passions of attachment and hatred, lust and animosity, anger and anguish, pride and deceit, can be inhibited by cultivating the four virtues of maitri (friendliness and fellow-feeling), karuna (compassion), mudita (sympathetic joy) and upeksa (equanimity and equilibrium of mind in adverse situations). Tranquillization of the mind is the sine qua non of spiritual advance, and meditation qua maintenance of the purity of mind is the only way to it. In fact, it is the calmness of mind, achieved through meditation, that sanctifies other penances such as fasting and the ritual of mortifying the body for the regeneration of the spirit. The progress in gunasthana is based on the aspirant's power of meditation The observance of the mahavratas which prescribe a life of hard discipline and privation is necessary for the progress in gunasthana. But such observance is fruitful only if the practitioner succeeds in achieving steadfastness of mind by the practice of meditation. And this is why meditation is so intimately associated with the gunasthana. The practice of meditation, strictly speaking, starts from the seventh gunasthana where the aspirant is absolutely free from all sorts of pramada or remissness. The power of meditation gradually deepens in the subsequent gunasthanas and reaches its climax in the twelfth which is followed by the dawn of enlightenment in the thirteenth. All the passions are 1 Ibid., XII. 6. 2 Ibid., XII. 13-17,

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Conclusion li fipally eradicated at the twelfth gunasthana by means of the second variety of sukla meditation, the last two varieties of it being in demand during the last few moments in the life of the enlightened saint. The aforesaid four virtues of maitri, karuna, mudita and upeksa enjoy a respectable position in the systems of meditation propounded in Jainism, Buddhism as well as Sankhya-Yoga, and are relevant to all spheres of life, spiritual, moral and social. The spiritually advanced saint is the beacoa to the unealightened masses and the social philanthope is the originator of an environment that is congenial to the saints and beneficial to the masses. Both the saint and the social philanthrope derive their strength from these virtues. There is no antagonism between social welfare and spiritual detachment. Renunciation of the world does not mean antipathy towards it. It is mere spiritual aloofness, neither worry nor care, that enables the saint to look at the world dispassionately and take the lead. Such renunciatian or aloofness is possible only for a person who has purged his animal urges and mental and moral perversities by means of meditation. The orthodox Jaina doctrine of meditation was not fundamentally different from other orthodox doctrines that were contemporaneous with it. This has been amply shown by us in our present essay. The heterodox elements that entered into it in later times were shared by all other doctrines that underwent radical change in course of time. This change should be the subject matter of an independent study exclusively devoted to it.

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sthAnAGgasUtrasya caturthAdhyayanam sUtrANi 60 taH 72 paryantam (dhyAnapadam) abhayadevasUri-viracita-vivaraNayutam 60-cattAri jhANA paNNattA, taM jahA-aTTe jhANe, rodde jhANe, dhamme jhANe, sukke jhANe // 61-aTTe jhANe cauvvihe paNNatte, taM jahA 1. amaNuNNa-saMpaoga-saMpautte, tassa vippaoga-sati-samaNNAgate ___yAvi bhavati / 2. maNuNNa-saMpaoga-saMpautte, tassa avippaoga-sati-samaNNAgate yAvi bhavati / 3. AtaMka-saMpaoga-saMpautte, tassa vippaoga-sati-samaNNAgate __ yAvi bhavati / 4. parijusita-kAma-bhoga-saMpaoga-saMpautte, tassa avippaoga sati-samaNNAgate yAvi bhavati / 62-aTTassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahAkaMdaNatA, soyaNatA, tippaNatA, paridevaNatA // 63-rodda jhANe cauvihe paNNatte, taM jahA-hiMsANubaMdhi, mosANubaMdhi, teNANubaMdhi, sArakkhaNANubaMdhi / 64-ruddassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-osaNNadose, bahudose, aNNANadose, AmaraNaMtadose // 65-dhamme jhANe cauvihe cauppaDoyAre paNNatte, taM jahA-ANAvijae, avAyavijae, vivAgavijae, sNtthaannvije|| 66-dhammassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-ANAruI, NisaggaruI, suttaruI, ogADharuI // 67-dhammassa NaM jhANassa cattAri AlaMbaNA paNNattA, taM jahAvAyaNA, paDipucchaNA, pariyaTTaNA, aNuppehA // 68--dhammassa NaM jhANassa cattAri aNuppehAo paNNattAo, taM jahA

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jaina yoga : citta-samAdhi egANuppehA, aNiccANuppehA, asaraNANuppehA, saMsArANuppehA // 69-sukke jhANe caunvihe cauppaDoAre paNNatte, taM jahA-puhattavitakke saviyArI, egattavitakke aviyArI, suhumakirie aNiyaTTI. samucchiNNakirie appaDivAtI // 70-sukkassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-avvahe, asammohe, vivege, viussagge // 71-sukkassa NaM jhANassa cattAri AlaMbaNA paNNattA, taM jahA-khaMtI, muttI, ajjave, mahave // 72-sukkassa NaM jhANassa cattAri aNuppehAo paNNattAo, taM jahAaNaMtavattiyANuppehA, vippariNAmANuppehA, asubhANuppehA, avAyANappehA // abhayadevasUri-viracitaM vivaraNam dhyAyato dhyAnAni, antarmuhUrttamAtraM kAlaM cittasthiratA-lakSaNAni, uktaM ca aMtomuhattamittaM cittAvatthANamegavatthummi / chaumatthANaM jhANaM joganiroho jiNANaM tu // ' * [dhyA0 za03]. iti / tatra RtaM-duHkhaM tasya nimittaM tatra vA bhavaM Rte vA-pIDite bhavamArtam / dhyaanN-dRddho'dhyvsaayH| hiMsAdyatikrauryAnugataM raudraM, zrutacaraNadhadinapetaM dhayaM, zodhayatyaSTaprakAraM kammamalaM zucaM vA klamayatIti zuklam / / 'caunvihe' ti catasro vidhA bhedA yasya tattathA / amanojJasya-aniSTasya, asamaNunassatti pAThAntare asvamanojJasya-anAtmapriyasya zabdAdiviSayasya tatsAdhanavastuno vA samprayogaH-sambandhastena samprayuktaH-sambaddhaH amanojJasamprayogasamprayukto 'svamanojJasamprayogasamprayukto vA ya iti gamyate / 'tasse' ti amanojJazabdAdeviprayogAyaviprayogArtha smRtiH-cintA, tAM samanvAgata:-samanuprApto bhavati yaH prANI so'bhedopcaaraadaatmiti| bApItizabda uttaravikalpApekSayA samuccayArthaH / athavA amanojJasamprayogasamprayukto yaH prANI tasya prANinaH viprayoge-prakramAdamanojJazabdAdivastUnAM viyojane smRtiH-cintanaM tasyA: samanvAgataM samAgamanaM samanvAhAro viprayogasmRtisamanvAgatam, cApIti tathaiva, bhavati ArtadhyAnamiti prakramaH / athavA amanojJasamprayogasamprayukte prANini 'tasse' ti amanojJazabdAdeviprayogasmRtisamanvAgatamArtadhyAnamiti / uktaM ca-"ArtamamanojJAnAM samprayoge tadviprayogAya smRtisamanvAhAraH" (tattvArtha ma0 6 sU0 31) / iti prathamam / evmuttrtraapi| navaraM manojJaM-vallabhaM dhanadhAnyAdi / 1 mantahartamAtramekatra vastuni mano'vasthAnam / dhyAnaM chamasthAnI jinAnAM tu yoganirodhaH //

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sthAnAGgasUtrasya caturthAdhyayanam aviprayoga:-aviyoga iti dvitIyamArttamiti / tathA AtaGko-roma iti tRtIyam / tathA 'parijusiya' tti niSevitA ye kAmA:-kamanIyA bhogAH- zabdAdayo'thavA kAmo-zabdarUpe bhogAH-gandharasasparzAH kAmabhogAH, kAmAnAM vA-zabdAdInAM yo bhogastaistena vA samprayuktaH / pAThAntare tu teSAM tasya vA samprayogastena samprayukto yaH sa tathA / athavA 'parijhusiya' tti parikSINo jarAdinA sa cAsau kAmabhogasamprayuktazca yastasya teSAmevAviprayogasmRteH samanvAgataM--samanvAhAraH, tadapi bhavatyArtadhyAnamiti caturtha, dvitIyaM vallabhadhanAdiviSayaM catuthaM tatsampAdyazabdAdibhogaviSayamiti bhedo'nayorbhAvanIyaH / zAstrAntare tu dvitIyacaturthayorekatvena tRtIyatvam, caturthaM tu tatra nidAnamuktam / uktaM ca amaNunnANaM saddAivisayavatthUNa dosamahalassa / dhaNiyaM viyogacitaNamasaMpaogANusaraNaM c||' taha sUlasIsarogAiveyaNAe viogapaNihANaM / tayasaMpaogacitA tappaDiyArAulamaNassa // ' iTANaM visayAINa veyaNAe ya rAgarattassa / aviogajjhavasANaM taha saMjogAbhilAso y||' deviNdckkvttttittnnaaigunnriddhiptthnnaami| ahamaM niyAcitaNamannANANugayamaccaMtaM // " [dhyA0 za0 6-6] iti / ___ ArtadhyAnalakSaNAnyAha-lakSyate-nirNIyate parokSamapi cittavRttirUpatvAdArtadhyAnamebhiriti lakSaNAni / tatra krandanatA-mahatA zabdena viraghaNaM, zocanatA-dInatA, tepanatA -tipeH kSaraNArthatvAdazruvimocanaM, paridevanatA-punaH punaH kliSTabhASaNamiti / etAni ceSTaviyogAniSTasaMyogarogavedanAjanitazokarUpasyaivAtasya lakSaNAni, yata Aha tassakkaMdaNasoyaNaparidevaNatADaNAiM liMgAI / iTThANiTTaviyogAviyogaviyaNAnimittAI // [dhyA0 za0 15] 1 zabdAdiviSayasAdhanAnAmanojJAnAM dvaSamalinasya / viyogacintanaM bADha-masaMprayogAnusmaraNaM ca // 2 tathA zUlazirorogAdivedanAyA viyogapraNidhAnaM / __ tavasamprayogacintA tatpratIkArAkulamanasaH // 3 iSTAnAM viSayAdInAmanubhave rAgaraktasya / __ aviyogAdhyavasAnaM tathA saMyogAbhilASazca // 4 devendracakravattitvAdiguNaddhiprArthanAmayam / / ___ adhamaM nidAnacintanamajJAnAnugatamatyantam // 5 tasyAdanazocanaparidevanatADanAni liMgAni / iSTAniSTaviyogAviyogavedanAnimittAni //

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jaina yoga : citta-samAdhi iti / nidAnasyAnyeSAM ca lakSaNAntaramasti, Aha ca nidai niyayakayAiM pasaMsai savimhao vibhUIo / __ patthei tAsu rajjai tayajjaNaparAyaNo hoi / ' [dhyA0 za0 16] iti / atha raudradhyAnabhedrA ucyante / hiMsAM-sattvAnAM vadhavedhabandhanAdibhiH prakAraiH pIDAmanubadhnAti-satatapravRttaM karotItyevaMzIlaM yatpraNidhAnaM hiMsAnubandho vA yatrAsti taddhisAnubandhi raudradhyAnamiti prakramiti, uktaM ca sattavahavehabaMdhaNaDahaNaMkaNamAraNAipaNihANaM / aikohaggahagatthaM NigghiNamaNaso'hamavivAgaM // ' [dhyA0 za0 16] iti / tathA mRSA-asatyaM tadanubadhnAti pizunA'sabhyAsadbhUtAdibhirvacanabhedaistanmRSAnubandhi, Aha ca pisuNA'sambhAsanbhUyaghAyAivayaNapaNihANaM / mAyAviNo'tisaMdhaNaparassa pacchannapAvassa // [dhyA0 za0 20] iti / tathA stenasya-caurasya karma steyaM tIvrakrodhAdyAkulatayA tadanubandhavat steyAnubandhi, Aha ca taha tivvakohalohAulassa bhUtovaghAyaNamaNajjaM / paravavvaharaNacittaM paralogAvAyaniravekkhaM // [dhyA0 za0 21] iti / saMrakSaNe sarvopAyaH paritrANe viSayasAdhanadhanasyAnubandho yatra tatsaMrakSaNAnubandhi, yadAha sddaaivisysaahnndhnnsNrkkhnnpraaynnmnnitttth| savvAhisaMkaNaparovaghAyakalusAulaM cittaM // [dhyA0 za0 22] 1 nindati nijakRtAni prazaMsati savismayo vibhUtIH / prArthayati tAsu rajyati tadarjanaparAyaNo bhavati // 2 sattvavadhavedhabaMdhanadahanAMkanamAraNAdipraNidhAnam / atikrodhagrahagrastaM nidhU Namanaso'dhamavipAkam // 3 pizunAsabhyAsadbhUtaghAtAdivacanapraNidhAnam / mAyAvino'tisaMdhAnaparasya pracchannapApasya // 4 tathA tIvakrodhalobhAkulasya bhUtopaghAtanamanAryam / paradravyaharaNacittaM paralokApAyanirapekSam // 5 zabdAdiviSayasAdhanadhanasaMrakSaNaparAyaNamaniSTam / sarvAbhizaMkanaparopaghAtakaluSAkulaM cittama //

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sthAnAGgasUtrasya caturthAdhyayanam iti / arthatallakSaNAnyucyante- 'osannadose' ti| hiMsAdInAmanyatarasmin osannaMpravRtteH prAcuryaM bAhulyaM yatsa eva doSaH, athavA 'osanna' ti bAhulyenAnuparatatvena doSo hiMsAdInAM caturNAmanyatara osannadoSaH, tathA bahuSvapi-sarveSvapi hiMsAdiSu doSa:-pravRttilakSaNo bahudoSaH, bahurvA-bahuvidho hiMsAnRtAdiriti bahudoSaH / tathA ajJAnAt-kuzAstrasaMskArAt hiMsAdiSvadharmasvarUpeSu narakAdikAraNeSu dharmabuddhyA'bhyudayArthaM yA pravRttistallakSaNo doSo'jJAnadoSaH, athavA uktalakSaNamajJAnameva doSo'jJAnadoSa iti / anyatra nAnAvighadoSa iti pAThastatra nAnAvidheSu tu-uktalakSaNAdiSu hiMsAdhupAyeSu doSo'sakRtpravRttiriti nAnAvidhadoSa iti / tathA maraNamevAnto maraNAntaH AmaraNAntAdAmaraNAntam asaJjAtAnutApasya kAlasaukarikAderiva yA hiMsAdiSu pravRttiH saiva doSa AmaraNAntadoSaH / . ___atha dhayaM caturvimiti svarUpeNa / caturSu padeSu-svarUpalakSaNAlambanAnuprekSAlakSaNeSvavatAro vicAraNIyatvena yasya taccatuSpadAvatAraM caturvidhasyaiva paryAyo vA'yamiti / kvacit 'cauppaDoyAra' miti pAThastatra caturSu padeSu pratyavatAro yasyeti vigraha iti / 'ANAvijae' ti A-abhividhinA jJAyante'rthA yayA sA''jJA-pravacanaM sA vicIyatenirNIyate paryAlocyate vA yasmiMstadAjJAvicayaM dharmadhyAnamiti / prAkRtatvena vijayamiti / AjJA vA vijIyate adhigamadvAreNa paricitA kriyate yasminnityAjJAvijayam / evaM zeSANyapi / navaraM apAyA-rAgAdijanitAH prANinAmaihikAmuSmikA anarthAH, vipAka:-phalaM karmaNAM jJAnAdyAvarakatvAdi, saMsthanAni lokadvIpasamudrajIvAdInAmiti, Aha ca AptavacanaM pravacanamAjJA vicayastadarthanirNayanam / AzravavikathAgauravaparISahAdyairapAyastu // [prazama0 247] azubhazubhakarmapAkAnucintanArtho vipAkavicayaH syAt / dravyakSetrAkRtyanugamanaM saMsthAna vicayastu // [prazama0 248] iti / / etallakSaNAnyAha-'ANArui' tti / AjJA-sUtravyAkhyAnaM niyuktyAdi / tatra tayA vA ruci:-zraddhAnamAjJAruciH / evamanyatrApi / navaraM nisargaH-svAbhAvo'nupadezastena, tathA sUtram --Agamastatra tasmAdvA, tathA avagAhanamavagADhaM-dvAdazAGgAvagAho vista rAdhigama iti sambhAvyate tena ruciH, athavA 'ogADha' tti sAdhupratyAsannIbhUtastasya sAdhUpadezAdruciH, uktaM ca AgamauvaeseNaM nisaggao jaMjiNappaNIyANaM / bhAvANaM saddahaNaM dhammajjhANassa taM liMgaM // ' [dhyA0 za0 67] 1 Agamopadezena nisargato yajjinapraNItAnAm / bhAvAnAM zraddhAnaM taddharmadhyAnino liMgam //

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jaina yoga : citta-samAdhi iti / tasvArthazraddhAnarUpaM samyaktvaM dharmasya liGgamiti hRdayam / dharmasyAlambanAnyucyante--dharmadhyAnasaudhArohaNArthamAlambyanta ityAlambanAni / vAcanaM vAcanA-vineyAya nirjarAyai sUcadAnAdi, tathA zaGkite sUtrAdau zaGkApanodAya guroH pracchanaM pratipracchanA, pratizabdasya dhAtvarthamAtrArthatvAditi, tathA pUrvAdhItasyaiva sUtrAderavismaraNanirjarArthamabhyAsaH parivarsaneti, anuprekSaNamanuprekSA sUtrArthAnusmaraNamiti / athAnuprekSA ucyante-anviti dhyAnasya pazcAtprekSaNAni-paryAlocanAnyanuprekSA / tatra eko'haM na ca me kazcinnAhamanyasya kasyacit / na taM pazyAmi yasyAhaM nAsau bhAvoti yo mama // [ ] ityevamAtmana ekasya-ekAkino asahAyasyAnuprekSA-bhAvanA ekAnuprekSA / tathA kAyaH sannihitApAyaH sampadaH padamApadAm / samAgamAH sApagamAH sarvamutpAdi bhaGguram // [ ] ityevaM jIvitAderanityasyAnuprekSA anityAnuprekSeti / tathA janmajarAmaraNamayarabhite vyAdhivedanAmaste / jinavaravacanAdanyatra nAsti zaraNaM kvacilloke // [prazama0 152] evamazaraNasya-atrANasyAtmanonuprekSA azaraNA'nuprekSeti / tathA mAtA bhUtvA duhitA bhaginI bhAryA ca bhavati saMsAre / vrajati sutaH pitRtAM bhrAtRtAM punaH zatrutAJcaiva // [prazama0 156] ityevaM saMsArasya-catasRSu gatiSu sarvAvasthAsu saMsaraNalakSaNasyAnuprekSA saMsArAnuprekSeti / atha zuklamAha-'puhuttavitakke' tti / pRthaktvena-ekadravyAzritAnAmutpAdAdiparyAyANAM bhedena pRthutvena vA vistIrNabhAvenetyanye / vitarko-vikalpa: pUrvagatazrutAlambano nAnAnayAnusaraNalakSaNo ysmiNstttthaa| pUjyastu vitarkaH zrutAlambanatayA zrutamityupacArAdadhIta iti / tathA vicaraNam-arthAd vyaJjane vyaJjanAdarthe tathA manaHprabhRtInAM yogAnAmanyatarasmAdanyatarasminniti vicAraH / 'vicAro'rthavyaJjanayogasaMkrAnti' riti (tattvA rtha0 a06 sU0 46) vacanAt / saha vicAreNa savicAri, sarvadhanAditvAdinsamAsAntaH / uktaM ca uppAyaThitibhaMgAipaJjayANaM jamegadavvaMmi / nANAnayANusaraNaM puvvagayasuyANusAreNaM // 1 utpAdasthitibhaMgAviparyAyANAM yadekasmin dravye / nAnAnayaranusaraNaM pUrvagataca tAnusAreNa //

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sthAnAGgasUtrasya caturyAdhyayanam saviyAramatthavaMbaNajonaMtarao tayaM paDhamasukkaM / hoti puttaviyakkaM saviyAramarAgabhAvassa / ' . [dhyA0 za0 77-78] ityeko bhedaH / tathA 'egattaviyakke' tti ekatvena-abhedenotpAdAdiparyAyANAmanyatamaikaparyAyAlambanatayetyarthaH, vitarka:-pUrvagatazrutAzrayo vyaJjanarUpo'rtharUpo vA yasya tadekatvavitarkam / tathA na vidyate vicAro'rthavyaJjanayoritarasmAditaratra tathA manaHprabhRtInAmanyatarasmAdanyatra saJcaraNalakSaNo nitigRhagatapradIpasyeva yasya tadavicArIti pUrvavaditi / uktaM ca jaM puNa sunippakaMpaM nivAyasaraNappaIvamiva cittaM / uppAyaThihamaMgAiyANamegaMmi pnyjaae|' aviyAramatyavaMjaNajogaMtaramao tayaM biiyasukkaM / puvvagayasuyAlaMbaNamegattaviyakkamaviyAraM // ' [dhyA0 za0 76-80] iti dvitIyaH / tathA 'suhumakirie' ti nirvANagamanakAle kevalino niruddhamanovAgyogamyAIniruddhakAyayogasyatad, ataH sUkSmA kriyA kAyikI ucchvAsAdikA yasmistat / tavA na mivasaMta-na vyAvartata ityevaMzIlamanivatti pravadamAnatarapariNAmAditi / bhaNitaMtra nivvANagamaNakAle kevaliNo varanivajogassa / suhamakiriyA'niyaTTi taiyaM taNukAyakiriyassa // ' [dhyA0 za0 81] iti tRtIyaH / tathA 'samucchinnakirie' tti samucchinnA-kSINA kriyA-kAyikyAdikA zailezIkaraNe niruddhayogatvena yasmiMstat / tathA 'appaDivAe' tti anuparatisvabhAvamiti caturthaH / bAha hi 1 savicAramarvavyaJjanayogAntaratastat prathamazuklam / bhavati pRthaktvavitakaM savicAramarAgabhAvasya / 2 yatpunaH suniSprakaMpaM nivAtasthAnapradIpamiva cittaM / utpAdasthitibhaMgAdInAmekasmin paryAye / 3 avicAramarthavyaJjanayogAntaratastat dvitIyaM zuklam / pUrvagatabhutAlambanamekasvavitarkamavicAram // 4 nirvANagamanakAle nikkhayogasya kevalinaH / sUkSmakriyAnivRtti tabIyaM sUkSmakAyakriyasya /

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6ba jaina yoga / citta-samAdhi tasseva ya selesIgayassa selovva nippakaMpassa / / vocchinnakiriyamappaDivAI jJANaM paramasukkaM // ' [dhyA0 za0 82] iti / iha cAntye zuklabhedadvaye ayaM krama:--kevalI kilAntarmuhUrtabhAvini paramapade bhavopagrAhikarmasu ca vedanIyAdiSu samudghAtato nisargeNa vA samasthitiSu satsu. yoganirodhaM karoti / tatra ca pajjattamettasannissa jattiyAiM jahannajogissa / / hoti maNodavvAiM tavvAvAro ya jmmetto|| [vi0 bhA0.3056] tadasaMkhaguNavihINe samae samae nirubhamANo so / maNaso savvanirohaM kuNai asaMkhejjasamaehi // ' . . [vi0 bhA0 3060] pajjattamebidiya jahannavaijogapajjayA je u / tadasaMkhaguNavihINe samae samae nirubhaMto // " [vi0 bhA0 3061] savvavaijogarohaM saMkhAtIehiM kuNai samaehi / tatto a suhumapaNagassa paDhamasamaovavannassa // " [vi. bhA0 3062] jo kira jahannajogo tadasaMkhejjaguNahINamekkakke / samae nirubhamANo dehatibhAgaM ca muMcato . - [vi0 bhA0 3063] 1 tasyaiva ca zailezIgatasya zaila iva niSprakaMpasya / ..... vyucchinnakriyamapratipAti dhyAvaM paramazuklam // 2 saMjJinaH paryAptamAtrasya yAvanti jaghanyayoginaH / bhavaMti manodravyANi tadvyApArazca yaavnmaatrH|| 3 tadasaGkhayaguNavihInAni samaye samaye nirundhan sH| .. manasaH sarvanirodhaM karotyasaGkhyAtasamayaiH // 4 paryAptamAtradvIndriyasya jaghanyavAgyogaparyayA ye tu / ... tavasaGkhaghaguNavihInAn samaye samaye nirudhan // 5 sarvavAgyogarodhaM saGkhyAtItaH karoti samayaiH / tatazca sUkSmapanakasya prathamasamayotpannasya // 6 yaH kila jaghanyayogastadasaGghaya yaguNahInamekaikasmin / samaye nirudhan dehavibhAgaM ca mucan // . . . . . .............

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6sa jaina yoga : citta-samAdhi bhai sa kAyajogaM saMkhAItehiM ceva samaehi / . to kayajoganiroho selesIbhAvaNAmei // ' [vi0 mA0 3064] zailezasyeva-meroriva yA sthiratA sA zailezIti / hassakkharAiM majheNa jeNa kAleNa paMca bhannati / acchai selesigao tattiyametaM tao kAlaM ||[vi0 bhA0 3068] taNurohAraMbhAo jhAyai suhumakiriyANiyaTTi so| vocchinnakiriyamappaDivAiM selesikAlaMmi // [vi0 bhA0 3066] iti / atha zukladhyAnalakSaNAnyucyante-~-'avbahe' si / devAvikRtopasargAdijanitaM bhayaM calanaM vA vyathA tasyA abhAvo avyatham, tathA devAdikRtamAyAjanitasya sUkSmapadArthaviSayasya ca saMmohasya-mUDhatAyA niSedhAdasammohaH, tathA dehAdAtmana Atmano vA sarvasaMyogAnAM vivecanaM-buddhyA pRthakkaraNaM vivekaH, tathA niHsaGgatayA dehopadhityAgo putsarga iti / atra vivaraNagAthA cAlijjai bIhei va dhIro na parIsahovasaggehiM / suhamesu na saMmujjhai bhAvesu na devamAyAsu // dehavivittaM pecchai appANaM taha ya svvsNjoge| dehovahivussaggaM nissaMgo savvahA kuNai // [dhyA0 za0 61-62] iti / AlaMbanasUtraM vyaktaM, tatra gAthAaha khaMtimaddavajjavamuttIo jinnmypphaannaao| AlaMbaNAI jehi u sukkajhANaM samAruhai // [dhyA0 za0 66] 1 sa kAyayogaM saMkhyAtItaizcaiva samaya raNaddhi / tataH kRtayoganirodhaH zailezIbhAvanAmeti // 2 yena madhyena kAlena paMca hrasvAkSarANi maNyante / tAvanmAnaM kAlaM tataH zailezIgatastiSThati // 3 tanurodhArambhAt dhyAyati sUkSmakriyAnivRtti saH / __vyucchinnakriyamapratipAti zailezIkAle // 4 cAlyate bibheti vA dhIro na pariSahopasargaH / sUkSmeSvapi bhAveSu na saMmuhyati na ca devamAyAsu // 5 AtmAnaM dehaviviktaM prekSate tathA sarvasaMyogAMzca / dehopadhivyutsarga nissaMgaH sarvathA karoti / 6 atha kSAntimArdavArjavamuktayaH AlaMbanAni / jinamatapradhAnA yaistu zukladhyAnaM samArohati //

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jaina yoga : citta-samAdhi iti / __atha tadanuprekSA ucyante-'aNaMtavattiyANuppeha' tti / anantA-atyantaM prabhUtA vRtti.-vartanaM yasyAsAvanantavRttiH, anantatayA vA vartata ityanantavartI tadbhAvastattA, bhavasantAnasyeti gamyate, tasyA anuprekSA anantavRttitAnuprekSA anantavartitAnuprekSA veti, yathA esa aNAi jIvo saMsAro sAgarovva duttaaro| nArayatiriyanarAmarabhavesu parihiMDae jIvo // [ iti| evamuttaratrApi samAsaH / navaraM 'vipariNAme' tti vividhena prakAreNa pariNamanaM vipariNAmo vastUnAmiti gamyate, yathA savvaTThANAI asAsayAiM iha ceva devaloge ya / suraasuranarAINaM riddhivisesA suhAiM ca // [prakIrNake] 'asubhe' tti azubhatvaM saMsArasyeti gamyate, yathA dho saMsAro jaMmi (mI) juyANao prmruuvgviyo| mariUNa jAyai kimI tattheva kaDevare niyae // [prakIrNake] tathA apAyA AzravANAmiti gamyate, yathA koho ya mANo ya aNiggahIyA, mAyA ya lobho ya pvddmaannaa| cattAri ee kasiNA kasAyA, siMcaMti mUlAiM puNabbhavassa // [dazavai0 8 / 40] iha gAthA AsavadArAvAe taha saMsArAsuhANubhAvaM ca / . bhavasaMtANamaNaMtaM vatthUNaM vipariNAmaM ca // [dhyA0 za0 88] iti / 1 eSa jIvo'nAdiH sAgara iva saMsAro duruttAraH / jIvo nArakatiryagnarAmarabhaveSu parihiMDate // 2 iha devaloke ca sarvANi sthAnAnyazAzvatAnyeva / surAsuranarAdInAmRddhivizeSAH sukhAni ca // 3 dhik saMsAraM yasmin yuvA paramarUpavitaH / ___ mRtvA kRmirjAyate tatraiva nije kalevare // 4 krodho mAnazcAnigRhItau mAyA ca lobhazca vivardhamAnau / catvAra ete kRtsanAH kaSAyAH punarbhavasya mUlAni siJcanti / 5 AzravadvArApAyAn tathA saMsArAzubhAnubhAvaM ca / anantaM bhavasantAnaM vastUnAM vipariNAmaM ca //

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jaina paramparA meM yoga - DaoN. nathamala TATiyA I jaina AgamoM meM yoga prAcIna jaina evaM bauddha Agama sAhitya meM yoga (prAkRta joga) zabda kA prayoga eka vizeSa artha meM huA hai| isa zabda kI vyutpatti "yuj' dhAtu ke AdhAra para kI jAtI hai| pANinIya dhAtupATha meM "yuj samAdhau" (divAdigaNIya, yujyate)1 evaM "yujir yoge' (rUdhAdigaNIya, yunakti, yuGkte) ye do dhAtueM upalabdha haiM / prAcIna jaina aura bauddha sAhitya meM prayukta yoga zabda kA sambandha "yujir yoge' se hai, aisA pratIta hotA hai / prAkRta "joga' zabda kA sAmAnya artha kriyA hai, jo prazasta evaM aprazasta yA zubha evaM azubha- ina donoM prakAra kI ho sakatI haiM / bauddha-sAhitya meM yoga zabda kA prayoga bandhana yA saMyojana ke artha meM huA hai, jo cAra prakAra kA hotA hai--kAmayoga, bhavayoga, diTThiyoga, avijjAyoga / isa yoga ke samAnAntara apara zabda Asrava, aogha evaM upAdAna bhI haiN| jaina-darzana meM bhI yoga ko Asrava kahA jAtA hai| ata: yaha spaSTa hai ki jaina evaM bauddha-paramparA meM yoga zabda kA prayoga sAMsArika bandhana ke artha meM pracalita thA, yadyapi bauddha-paramparA meM isakA artha akuzala kriyAoM ke lie hI hotA thaa| __ uparyukta arthoM ke atirikta anya arthoM meM bhI yoga zabda ke prayoga jaina-paramparA meM pAye jAte haiM, jo nimnokta uddharaNoM se spaSTa pratIta hote haiM (1) jhANajogaM samAharTja kAyaM vosejja savvaso / (2) kuvvaMti saMthavaM tAhiM pabbhaTThA samAhijogehiM / ' (3) iha jIviyaM aNiyamittA pabbhaTThA samAhijohiM / (4) tavaM cimaM saMjamajogayaM ca sajjhAyajogaM ca sayA ahie|" (5) jogaM ca samaNadhammami, juje aNalaso dhuvaM / 10 (3) vase gurukule Nicca jogavaM uvahANavaM / 11 (7) viNIya-viNaye dante jogavaM uvahANavaM / 12 (8) pasantacitte dantappA jogavaM uvahANavaM / 13 (6) ajjhappajhANajohiM pasatthadamasAsane 114 (10) nivviyAreNaM jIve vaigutte ajjhappajogajhANagutte yAvi bhavai / 15 (11) joga-sacceNaM jogaM visohei / 16 (12) sAmaNANaM jogANaM jaM khaDiyaM jaM virAhiyaM tassa micchAmi dukkaDaM / "

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jaina yoga : citta-samAdhi ina prayogoM ke atirikta samavAyAMga-sUtra18 meM mAnasika, vAcika evaM kAyika battIsa prazasta-yogoM kA saMgraha upalabdha hai, jinakI vistRta vyAkhyA Avazyaka-niyukti meM dI gaI hai / ve battIsa yoga isa prakAra haiM (1) AlocanA-guru ke samakSa apane doSoM ko nivedana krnaa| (2) nirapalApa-ziSyoM ke doSa anya kisI ko na batAnA / (3) Apatti-dRr3hadharmatA-ApattiyoM ke samaya dharma meM dRr3ha rahanA / (4) anizritopadhAna--anya kisI kI sahAyatA ke binA tapa karanA / (5) zikSAzAstroM kA adhyayana-adhyApana / (6) niSpratikarmatA-zarIra-saMskAra na krnaa| (7) ajJAtatA-apanI tapazcaryA ko gupta rkhnaa| (8) alobhatA-lobha rahita honaa| * () titikSA-parISahoM para vijaya pAnA / (10) praarjv-Rjutaa| (11) zuci-satya aura sayama kA pAlana / (12) samyagdRSTi--aviparIta dRSTi rkhnaa| (13) samAdhi-citta kI ekAgratA / (14) AcAra-mAyA rahita AcaraNa / (15) vinaya-vinayazIlatA / (16) dhRtimati-dhairyapradhAna buddhi / (17) saMvega--saMsAra-bhaya / (18) praNidhi-sudRDha nizcaya / (16) suvidhi- sad-anuSThAna / (20) saMvara--prAsrava-nirodha / prAtmadoSopasaMhAra-apane doSoM kA nirodha / (22) sarvakAma-viraktatA--saba prakAra kI kAmanAroM se vairAgya / (23) pratyAkhyAna- paMca mahAvrata rUpa mUlaguNa-viSayaka pratyakhyAna / (24) pratyAkhyAna-svAdhyAyAdi uttaraguNa-viSayaka pratyAkhyAna / (25) vyutsarga-dravya-tyAga aura bhAva-tyAga / (26) apramAda-pramAda rahita honA / / (27) lavAlava-sAdhvAcAra kA satata pAlana / (28) dhyAna-saMvara-yoga-dhyAnAtmaka sNvr-yog| (26) mAraNAntika udaya-mAraNAntika vedanA hone para bhI kSobha-rahita honA / (30) saMga-parijJA-prAsakti kA jJAna evaM pratyAkhyAna / (31) prAyazcitta-karaNa--prAyazcitta karanA /

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jaina paramparA meM yoga (32) mAraNAntika ArAdhanA--tapa dvArA zarIra evaM kaSAyoM ko kSINa karanA / ___ uparyukta yoga-saMgraha meM nirgranthAcAra evaM nirvANa-mArga se sambandhita vibhinna sAdhanApaddhatiyoM kA saMkalana hai| isase bhI adhika mahattvapUrNa eka anya saMkalana hameM uttarAdhyayana ke sammattaparikkama nAmaka unatIsaveM adhyayana meM upalabdha hai, jisameM 73 pada haiM, jinheM 16 gucchakoM meM nimnokta prakAra se vibhAjita kiyA jA sakatA hai(1) saMvega-gucchaka-1. saMvega, 2. nirveda, 3. dharmazraddhA, 4. guru-sArmika shushruussaa| (2) AlocanA-gucchaka-5. pAlocanA, 6. nindA, 7. gardA / (3) Avazyaka-gucchaka-8. sAmAyika, 6. caturviMzati-stava, 10. vandanA, 11. pratikramaNa, 12. kAyotsarga, 13. pratyAkhyAna / (4) stava-stuti-gucchaka-14. stava-stuti-maMgala, 15. kAla-pratilekhana, 16. prAyazcittakaraNa, 17. kssmaapnaa| (5) svAdhyAya-gucchaka-18. svAdhyAya, 16. vAcanA, 20. pratipRcchanA, 21. parivartanA, 22. anuprekSA, 23. dharmakathA, 24. zruta aaraadhnaa| (6) ekAgramanaHsanniveza-gucchaka-25. ekAgramanaHsannivezana, 26. saMyama, 27. *tapa, 28. vyavadAna / (7) sukhazAta-gucchaka- 26 sukha kI spRhA kA tyAga, 30. apratibaddhatA. 31. vivikta zayanAsana sevana, 32. vinivrtnaa| (8) pratyAkhyAna-gucchaka-33. sambhoga-pratyAkhyAna, 34. upadhi-pratyAkhyAna, 35. AhAra-pratyAkhyAna, 36. kaSAya-pratyAkhyAna, 37. yoga-pratyAkhyAna, 38. zarIra-pratyAkhyAna, 36. sahAya-pratyAkhyAna, 40. bhakta-pratyAkhyAna, 41. sad bhAva-pratyAkhyAna / (9) pratirUpatA-gucchaka-42. pratirUpatA, 43. vaiyAvRttya, 44. sarvaguNa-sampa nnatA, 45. vItarAgatA / (10) kSAnti-gucchaka-46. kSAnti, 47. mukti, 48. Arjava, 46. mArdava / (11) satya-gucchaka-50. bhAva-satya, 51. karaNa-satya, 52. yoga-satya / (12) gupti-gucchaka-53. manoguptatA, 54. vAk-guptatA, 55. kaay-gupttaa| (13) samAdhAraNatA-gucchaka-56. manaHsamAdhAraNatA, 57. vAk-samAdhAraNatA, . 58. kAyasamAdhAraNatA / (14) triratna-gucchaka -56. jJAna-sampannatA, 60. darzana-sampannatA, 61. cAritra sampannatA / (15) indriya-nigraha-gucchaka-62. zrotrendriya-nigraha, 63. cakSurindriya-nigraha, 380

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jaina yoga : citta-samAdhi 64. ghrANendriya-nigraha, 65. jihvandriya-nigraha, 66. sprshendriy-nigrh| (16) kaSAya-vijaya-gucchaka-67. krodha-vijaya, 68. mAna-vijaya, 66. mAyA vijaya, 70. lobha-vijaya / (17) mithyAtva-vijaya-gucchaka-71. preyo-dveSa-mithyA-darzana-vijaya / (18) zailezI-gucchaka-72. shaileshii| (16) akarmatA-gucchaka-73. akrmtaa| uparyukta 73 padoM meM prathama pada saMvega evaM antima pada akarmatA hai| saMvega zabda kA artha hai-saMsAra se bhaya evaM akarmatA kA tAtparya hai sarvathA karmamukta honA / adhyAtma mArga kI yAtrA (duHkha tattva ke sAkSAtkAra evaM tajjanya) bhaya se prArambha hotI hai, jisakI parisamApti karmoM kI sampUrNa nirjarA hone para hotI hai / isa prasaMga meM saMvega evaM nirveda tathA zailezI evaM akarmatA sambandhI nimnokta pATha manana yogya haiM : "bhante ! saMvega (saMsAra se bhaya) ke kAraNa jIva kyA prApta karatA hai ?" "saMvega se vaha anuttara dharma-zraddhA ko prApta hotA hai| anuttara dharma-zraddhA se zIghra hI (aura adhika) saMvega ko prApta karatA hai| anantAnubandhI krodha, mAna, mAyA, aura lobha kA kSaya karatA hai| naye karmoM kA saMgraha nahIM krtaa| usake phalasvarUpa mithyAtvavizuddhi kara darzana (samyak zraddhAna) kA ArAdhaka hotA hai| darzana-vizodhi ke vizuddha hone para kaI eka jIva usI janma meM siddha ho jAte haiM aura kaI usake vizuddha hone para tIsare janma kA atikramaNa nahIM karate (arthAt usa avadhi meM avazya hI siddha-mukta ho jAte haiN)|" "bhante ! nirveda (bhava-vairAgya) se jIva kyA prApta karatA hai ?" "nirveda se vaha deva, manuSya aura tiryaJca sambandhI kAma-bhogoM meM glAni ko prApta hotA hai / saba viSayoM se virakta ho jAtA hai| saba viSayoM se virakta hotA huA vaha prArambha aura parigraha kA parityAga karatA hai| prArambha aura parigraha kA parityAga karatA huA saMsAra-mArga kA viccheda karatA hai aura siddhi-mArga ko prApta hotA hai|"20 "bhante ! zailazI meM jIva kyA prApta karatA hai ?" "akarmatA prApta karatA hai| akarmatA se jIva siddhi, bodhi, mukti, pariniti evaM sarva du:khoM ke anta ko prApta karatA hai / "21 ___ saMvega evaM nirveda ko bauddha-sAhitya meM bhI mahattvapUrNa sthAna prApta hai| suttanipAta ke attadaNDa-sutta meM buddha svayaM kahate haiM "Atma-daNDa se bhaya utpanna hotA hai| kalahakArI manuSyoM ko dekho| jisa prakAra maiMne svayaM anubhava kiyA hai, vaisA saMvega kA varNana kruuNgaa| alpajala meM rahane vAlI machaliyoM kI taraha spandamAna evaM eka dUsare ke virodhI logoM ko dekhakara mere mana meM bhaya utpanna huA / ..... saba prakAra ke kAmoM se nirveda prApta kara apane nirvANa ke lie zikSA prApta kreN|"

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jaina paramparA meM yoga isI prakAra visuddhimagga meM uddhRta gAthAtroM meM kahA gayA hai ki saMvega utpanna hone para usI Asana meM eka zrAmaNera ko ahattva kI upalabdhi ho gii|22 isa arhattva ko 'sa-upAdisesa nibbAna' kahA jAtA hai, jisakI antima pariNati 'anupAdisesa nibbAna' meM hotI hai 23 jisakI tulanA hama zailezI evaM akarmatA se kara sakate haiN| isI grantha meM anyatra saMvega ke ATha Alambana (vatthu) batAye gaye haiM, jo isa prakAra hai1. jAti, 2. jarA, 3. vyAdhi, 4. maraNa, 5. apAya-duHkha, 6. atItakAlIna duHkha, 7. anAgatakAlIna duHkha aura 8. vartamAna AhAra-paryeSTi-mUlaka duHkha / 24 duHkhAnubhUti hI dharmazraddhA kI utpatti kA parama rahasya hai / 25 uparyukta uddharaNoM se yaha spaSTa phalita hotA hai ki prAcIna kAla meM saMvega evaM nirveda mokSa-mArga ke ananya aMga mAne jAte the / uparyukta 16 gucchakoM meM jaina adhyAtma-sAdhanA sambandhI Agamokta prAyaH sampUrNa sAmagrI kA samAveza ho gayA hai / pahale gucchaka kA sambandha dharmazraddhA ke prAdurbhAva se evaM dUsare gRcchaka kA prAtma-doSoM ke vivecana se hai| tIsare gacchaka meM chaH aAvazyakoM saMgraha hai| cauthA gucchaka kSamApanA se sambandhita hai, paMcama meM svAdhyAya kA nirUpaNa hai / dhyAna, saMyama evaM tapa dvArA prAtma-zuddhi kA ullekha chaThe meM evaM apratibaddhatA kA nirUpaNa sAtaveM gucchaka meM kiyA gayA hai| vibhinna prakAra ke pratyAkhyAna pAThaveM gucchaka meM saMgRhIta haiN| Acelakya evaM vItarAgatA nauveM meM, kSAnti-mukti Adi kA dasaveM meM evaM trividha satya kA samAveza gyArahaveM gucchaka meM upalabdha hai / bArahaveM evaM terahaveM gucchaka meM saMvara evaM samAdhi-yoga kA nirUpaNa kramazaH gupti evaM samAdhAraNatA ke mAdhyama se kiyA gayA hai, jo prAcInatama jaina pratyAhAra evaM dhyAna-paddhati kI ora saMketa karatA hai| caudahaveM gucchaka meM ratna-traya rUpI mokSa-mArga kA nirdeza hai| tatpacAta pandrahaveM meM indriyanigraha evaM saulahaveM meM kaSAya-vijaya kA nirUpaNa hai| zeSa tIna gucchakoM meM kramaza: mithyAtva-vijaya, zailezI evaM akarmatA kA samAveza hai| isa prakAra vikharI huI tatkAlIna jaina-sAdhanA paddhati kA samagra rUpa se samAyojana pAlocya adhyayana meM upalabdha hai / pataJjali ke yogadarzana meM yoga ke ATha aMga batalAye haiM / una sabakA samAveza jainayoga-paddhati meM ho jAtA hai| udAharaNArtha--pataJjali ke yama evaM niyama ke sthAna para jaina sAdhanA meM pAMca mahAvrata, unakI bhAvanAyeM evaM bAhya-prAbhyantara tapoM ke antargata svAdhyAya Adi upalabdha haiN| pataJjali ke Asana ke sthAna para jaina-sAdhanA meM bhI kaI prakAra ke AsanoM kA kAyakleza ke rUpa meM nirdeza hai / 25 kAyotsarga ke antargata prANAyAma kA samAveza hai tathA pratyAhAra, dhAraNA, dhyAna evaM samAdhi ke sthAna para gupti, samAdhAraNatA, dhyAna, samAdhi Adi kA vidhAna hai| ataH yaha spaSTa hai ki yoga ke sabhI aMgoM kA samAveza jaina AgamoM meM vibhinna pAribhASika zabdoM ke mAdhyama se kiyA gayA hai| II kundakunda-sAhitya meM yoga yoga ke vibhinna aMgoM kA vibhinna vidhAtroM meM vistAra hotA gayA, jisakA nirUpaNa

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12 jainayoga : citta-samAdhi hameM jaina-AgamoM evaM prAgamottara-sAhitya meM pracura mAtrA meM prApta hai| ina paddhatiyoM meM bAhyAbhyantara tapoM kA vizeSa rUpa se nirUpaNa hai, jisake kAraNa tatkAlIna jainetara mAnasa meM eka sudRr3ha abhimata utpanna huA pratIta hotA hai ki jaina-sAdhanA mukhya rUpa se kAyanigraha ko hI sampUrNa mahattva pradAna karatI hai / 27 kisI sImA taka yaha dhAraNA avazya satya thI, parantu vastusthiti sarvathA aisI nahIM hai, jaisA ki prAcArya kundakunda ke granthoM se spaSTa pratIta hotA hai| prAcArya kundakunda ne apane pravacanasAra28 meM digambaracaryA ke kaThoratama niyamoM kA vidhAna karate hue bhI niyamasAra meM yoga kA jo svarUpa batalAyA hai, usase yaha spaSTa siddha hotA hai ki Atmadarzana hI zramaNAcAra kA eka mAtra dhyeya hai| isa prasaMga meM niyamasAra kI nimna gAthA atyanta mahattvapUrNa hai-- vivarIyAbhinivesaM paricattA jonnh-khiytccesu| jo juMjadi appANaM NiyabhAvo so have jogo // 29 sabhI prakAra ke viparIta abhinivezoM ko tyAgakara jinendradeva kathita tattvoM se svayaM ko bhAvita karate hue nija svabhAva meM sthita honA hI yoga hai| isa prasaMga meM AcArya kundakunda pratipAdita dhyAna kA lakSaNa bhI dhyAtavya hai / jo khavidamohakaluso visayaviratto maNo-NirubhittA / samavaDhido sahAve so appANaM havadi jhAdA // 30 ___ jo puruSa moha rUpI maila ko kSaya karatA huA (para-dravya rUpa iSTa-aniSTa indriyoM ke) viSayoM se virakta hokara (caMcala) citta ko bAhya viSayoM se rokakara apane (ananta sahaja caitanya) svarUpa meM ekAgra-nizcala bhAva se ThaharatA hai, vaha puruSa AtmA kA dhyAna karane vAlA hotA hai| III pUjyapAda-sAhitya meM yoga prAcArya pUjyapAda viracita samAdhitaMtra ke nimnalikhita zloka yoga ke svarUpa para eka nayA prakAza DAlate haiM evaM tyaktvA bahirvAcaM tyajedantarazeSataH / eSa yogaH samAsena pradIpaH prmaatmnH|| yanmayA dRzyate rUpaM tanna jAnAti srvthaa| jAnanna dRzyate rUpaM tataH kena bravImyaham // 1 maiM jisa rUpa ko dekhatA hUM, vaha sarva prakAra se ajJa hai; jo jJAtA hai vaha adRzya hai; ataH maiM kisase bolU / isa prakAra bAhya vacana-vRtti ko tyAgakara antarvRtti kA bhI sampUrNa rUpa se tyAga kreN| yaha saMkSepa meM paramAtmA ko prakAzita karane vAlA yoga hai| isa yoga-sAdhanA meM vAggupti (mauna-sAdhanA) ko vizeSa mahattva diyA gayA hai, jisakI tulanA hama uttarAdhyayana ke 26 veM adhyayana ke vAggupti evaM vAksamAdhAraNatA se

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jaina paramparA meM yoga kara sakate haiN| pUjyapAda kA yoga sambandhI dUsarA grantha hai issttopdesh| usameM unhone yoga se paramAnanda kI utpatti kA nirdeza karate hue kahA hai prAtmAnuSThAnaniSThasya vyavahArabahiHsthiteH / jAyate paramAnanda: kazcid yogena yoginaH // 2 __lokavyavahAra se nivRtta hokara apane prAtmA meM sthita rahane vAle yogI ke hRdaya meM yoga dvArA eka anirvacanIya paramAnanda utpanna hotA hai| IV samantabhadra-sAhitya meM yoga AcArya samantabhadra ne bAhya evaM prAbhyantara tapa kI mArmika samIkSA kI hai, jo unake svayaMbhastotra ke nimna padya se pratiphalita hotI hai bAhyaM tapaH paramaduzcaramAcarastvamAdhyAtmika ya tapasaH paribRhaNArtham / dhyAnaM nirasya kaluSadvayamuttarasmin dhyAnadvaye vavRtiSe'tizayopapanne // 3 he bhagavan ! Apane AdhyAtmika tapa kI vRddhi ke lie atyanta kaThina bAhya tapa kA AcaraNa kiyaa| (Arta evaM raudra saMjJaka) kaluSita dhyAnadvaya ko chor3akara Apa atizayoM se yukta antima do (dharma evaM zukla) dhyAnoM meM sthira hue| v haribhadra-sAhitya meM yoga __ AcArya haribhadra ke yoga viSayaka kaI grantha haiM, jinameM yogabindu, yogadRSTisamuccaya, yogazataka evaM yogavizikA ullekhanIya haiN| lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda se munizrI puNyavijayajI dvArA saMpAdita brahmasiddhAMtasamuccaya nAmaka kRti bhI haribhadrAcArya kI hI mAnI jA sakatI hai| ina granthoM ke atirikta dhyAnazataka-vRtti bhI dhyAna viSayaka unhI kI eka utkRSTa kRti hai| prastuta prasaMga meM yoga se saMbaMdhita haribhadrIya kRtiyoM para kucha prakAza DAlA jA rahA hai| apanI dhyAnazataka-vRtti meM AcArya haribhadra jaina-sAdhanA kI prAcIna dhyAna-paddhati kA varNana karate haiM, parantu anya yoga viSayaka granthoM meM unhoMne tatkAlIna kaI anya yoga saMbaMdhI paramparAoM ke pAribhASika zabdoM ke mAdhyama se maulika jaina-paramparA kA prarUpaNa kiyA hai| ina sabhI graMthoM meM jaina-paramparA ke guNasthAnoM ko mukhyatayA lakSya meM rakhA gayA hai| udAharaNArtha, yogabindu meM yoga ko adhyAtma, bhAvanA, dhyAna, samatA evaM vRttisaMkSaya-ina pAMca uttarottara zreSTha vibhAgoM meM vibhAjita kiyA gayA hai| tathA unake tAttvika-pratAttvika sAnubandha-ananUbandha evaM sAsrava-anAsrava rUpa meM nirUpaNa5 ke prasaMga meM apunarbandhaka, samyagdRSTi evaM cAritrI-- ina tIna vibhAgoM meM yogiyoM kA vibhAjana guNasthAnoM se saMbaMdhita carama-pudgala-parAvarta7, yathApravRtta, apUrva evaM anivRttikaraNa38 pranthibheda, zreNibheda, zailazI-avasthA1 Adi ke mAdhyama se kiyA gayA hai| sAtha hI pAtaMjala-yoga sammata samprajJAta-samAdhi, asamprajJAta-samAdhi, dharmamegha-samAdhi mAdi kA

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14 jaina yoga : citta-samAdhi bhI ullekha karate hue bauddha-darzana sammata bodhisattva kI tulanA haribhadra ne samyagdRSTi sAdhaka se kI hai / 13 isI grantha meM sAMkhyAcArya gopendra ke mata kI tulanA bhI carama pudgalAvarta ke siddhAMta se kI gaI hai / isI prakAra yogadRSTisamuccaya meM bhI guNasthAna se saMbaMdhita carama-pudgalAvarta,45 yathApravRttikaraNa, apUrvakaraNa47 evaM zreNiyoM48 kA pAlambana liyA gayA hai| jahAM taka jainetara paribhASAnoM kA prazna hai, yogadRSTisamuccaya meM pataMjali, bhagavaddatta evaM bhadanta bhAskara ke graMthoM meM upalabdha paribhASAoM kI mitrA, tArA, Adi dRSTiyoM se saMgati pradarzita kI gaI haiM / isa prasaMga meM eka ullekhanIya bAta to yaha hai ki yogadRSTisamuccaya kI dRSTi-viSayaka sArI kalpanA hI zAyada vasubandhu ke abhidharmakoza para likhe svopajJabhASya ke isa graMza para AdhArita hai-sameghAmegharAtridivarUpadarzanavat kliSTalaukikIzaikSyazakSIbhidaSTibhirdharmadarzanam / 50 yogazataka meM bhI apunarbandhaka Adi sAdhakoM kA jo nirUpaNa kiyA gayA hai, usake mUlabhUta AdhAra guNasthAna hI haiM / isa grantha kI svopajJa TIkA meM haribhadra ne mahAyAniyoM kI bodhisattva saMbaMdhI usa kalpanA kA bhI mUlyAMkana kiyA hai, jisake anusAra bodhisattva saba prANiyoM kI mukti ke bAda hI apane nirvANa kA saMkalpa karatA hai / 52 isI prakAra yogavizikA meM bhI guNasthAnoM se saMbaMdhita dezacaritrI sarvacaritrI, zreNI, ayogayoga Adi kA ullekha hai| ina granthoM ke atirikta apane brahmasiddhAMtasamuccaya meM bhI apunarbandhaka kA vistAra se vivecana haribhadra ne kiyA hai55 evaM pramuditA jaise bauddha tathA prazAnta-vAhitA jaise pAtaMjala-darzana59 ke pAribhASika zabdoM ke mAdhyama se jaina-sAdhanA ke hRdaya ko spaSTa kiyA hai| yogadarzana ke vyAsabhASya meM uddhRta nimnokta padya kA ullekha hama haribhadra ke yogabindu evaM brahmasiddhAMtasamuccaya 1 meM bhI pAte haiM-- prAgamenAnumAnena yogAbhyAsarasena ca / tridhA prakalpayan prajJAM labhate yogamuttamam // 2 VI jinasenakRta mahApurANa meM yoga isa purANa ke dhyAnatattvAnuvarNana nAmaka ikkIsaveM parva meM yoga-sAdhanA kA vistRta varNana gautama-zreNika saMvAda ke rUpa meM prastuta kiyA gayA hai / dhyAna ke paryAyArthaka zabdoM meM yoga, samAdhi, dhIrodha (cittavRtti-nirodha) svAnta-nigraha evaM antaHsaMlInatA kA samAveza hai / isa parva meM Asana, prANAyAma Adi kA bhI nirUpaNa hai|64 dhyAnayogya maMtroM meM ahaM, arhadbhyo namo'stu, nama: siddhebhyaH, namo'rhat-parameSThine Adi bIjamaMtroM kA ullekha hai / 5 aisA pratIta hotA hai ki apane samaya taka vikasita jaina-yoga sambandhI sAre tattvoM kA jinasena ne eka sthAna para hRdayAkarSaka DhaMga se saMgraha kara diyA thaa| VII zubhacandrakRta jJAnArNava meM yoga jJAnArNava madhyayuga kA jaina-sAdhanA-viSayaka eka mahattvapUrNa grantha hai / isameM yoga ke sabhI aMgoM para vistRta vivaraNa upalabdha hai| dhyAna-viSayaka prAcIna jaina-paramparA ke

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jaina paramparA meM yoga 15 atirikta aura bhI aneka prakAra ke dhyAnoM kI carcA isameM kI gaI hai / piNDastha, padastha, rUpastha evaM rUpAtIta dhyAna kA varNana hama sarvaprathama zAyada isI meM pAte haiM / prANAyAma kI vizeSatAoM para prakAza DAlate hue zubhacandra kahate haiM sthirIbhavanti cetAMsi prANAyAmAvalambinAm / jagadvRttaM ca niHzeSaM pratyakSamiva jAyate // prANAyAma kA Azraya lene vAle yogiyoM ke mana sthira ho jAte haiM tathA unheM saMsAra kA sArA vRtta pratyakSa jaisA ho jAtA hai / zubhacandra ke isa kathana kI tulanA hama pAtaJjala yogadarzana ke "tataH kSIyate prakAzAvaraNam" (prANAyAma ke abhyAsa se yogI ke vivekajJAnAvaraNIya karma kA kSaya ho jAtA hai) 68__-- isa sUtra se kara sakate haiN| prANAyAma ke isa mahattva ko batalAte hue bhI AdhyAtmika sAdhanA meM usakI vighnakAritA kA nirdeza unhoMne isa prakAra kiyA hai vAyoH saMcAracAturyamaNimAdyaGgasAdhanam / prAyaH pratyUhabIjaM syAnmunermuktimabhIpsataH // vAyu kI saMcAra viSayaka pravINatA zarIra ko aNu (sUkSma) evaM mahAn (bRhat) Adi banAne meM kAraNabhUta hai| ataH vaha mukti kI icchA karane vAle muni kI abhISTa siddhi meM prAyaH bAdhA pahuMcAne vAlI siddha hotI hai / ___ isa prasaMga meM prANAyAma kI apekSA pratyAhAra ko yoga-sAdhanA meM adhika upayogI batAte hue zubhacandra kahate haiM-- samyaksamAdhisiddhayarthaM pratyAhAraH prazasyate / prANAyAmena vikSiptaM mana: svAsthyaM na vindati // pratyAhRtaM punaH svasthaM sarvopAdhivijitam / cetaH samatvamApannaM svasminneva layaM vrajet / / samAdhi ko bhalI-bhAMti siddha karane ke lie pratyAhAra kI anuzaMsA kI jAtI hai| prANAyAma se kSobha ko prApta huA mana svasthatA ko prApta nahIM hotA / parantu pratyAhAra ko prApta huaA mana svastha aura samasta upAdhiyoM (saMkalpa-vikalpoM) se rahita hokara samatAbhAva ko prApta hotA huA apane Atma-svarUpa meM lIna hotA hai / pratyAhAra nirUpaNa ke anantara dhyAna kA vivecana karate hue ve kahate haiMprabaladhyAnavajreNa duritadrumasaMkSayam / tathA kurmo yathA datte na punarbhavasaMbhavam // 1 hama prabala dhyAna rUpa vajra ke dvArA pApa rUpa vRkSa kA kSaya isa prakAra kara dete haiM ki jisa prakAra se vaha phira se saMsAra-paribhramaNajanya duHkha ko na de ske|

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jaina yoga : citta-samAdhi maitrI, karuNA, muditA aura upekSA--ina cAra bhAvanAoM kI anuzaMsA ke prasaMga meM kahA gayA hai yoganidrA sthiti dhatte mohanidrApasarpati / prAsu samyakpraNItAsu syAnmunestatvanizcayaH // 2 ina bhAvanAoM kA bhalI-bhAMti AcaraNa (cintana) karane para muni kI yoganidrA (samAdhi) sthiratA ko dhAraNa karatI hai, moharUpa nIMda naSTa ho jAtI hai tathA use tattva kA nizcaya ho jAtA hai| ina cAra bhAvanAtroM ke antargata karuNA-bhAvanA ke nirUpaNa meM zubhacandra eka viziSTa cintanadhArA kA pratinidhitva karate haiN| unake dvArA nirUpita karuNA-bhAvanA kA svarUpa isa prakAra hai dainyazokasamuttrAsarogapIDAditAtmasu / vadhabandhanaruddheSu yAcamAneSu jIvitam // kSuttRzramAbhibhUteSu zItAdyairvyathiteSu ca / avaruddhaSu nistriMzairghAtyamAneSu nirdyH|| maraNArteSu bhUteSu yatpratIkAra-vAJchayA / anugrahamatiH seyaM karuNeti prakIrtitA // dInatA, zoka, trAsa va roga kI vedanA se pIr3ita; vadha va bandhana se roke gaye; jIvita kI yAcanA karane vAle: bhUkha pyAsa va parizrama se parAjita: zIta Adi kI bAdhA se vyathita; duSTa jIvoM ke dvArA rokakara nirdayatA se pIr3ita kiye jAne vAle; tathA maraNa kI vedanA se Arta prANiyoM ke viSaya meM unakI pIr3A ke pratikAra kI icchA se jo anugraha rUpa buddhi huA karatI hai, vaha karuNA kahI jAtI hai / jJAnArNava ke padastha dhyAna nAmaka 35veM prakaraNa meM maMtroM kA vistRta varNana hai, jisakI tulanA AcArya hemacandra-viracita yogazAstra ke AThaveM prakAza se kI jA sakatI hai| ina do sthaloM ke tulanAtmaka adhyayana se ina donoM prAcAryoM ke pArasparika prabhAva para vizeSa prakAza DAlA jA sakatA hai| VII hemacandrakRta yogazAstra meM yoga yoga zabda kI vyAkhyA karate hue prAcArya hemacandra kahate haiM caturvarge'graNIrmokSo yogastasya ca kAraNam / jJAna-zraddhAna-cAritrarUpaM ratnatrayaM ca saH // 4 dharma, artha, kAma evaM mokSa rUpa cAra puruSArthoM meM mokSa sarvazreSTha hai| yoga mokSa kA kAraNa hai, jo jJAna, darzana aura cAritra rUpa ratnatraya kahalAtA hai| ratnatraya kI vyAkhyA karate hue hemacandra kahate haiMprAtmAnamAtmanA vetti mohatyAgAd ya prAtmani / tadeva tasya cAritraM tajjJAnaM tacca darzanam // moha yA mithyAtva ko tyAgakara AtmA dvArA AtmA ko dekhanA hI cAritra hai, vahI jJAna hai, vahI darzana hai|

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jaina paramparA meM yoga dhyAna kA pahalA sAdhana samatva hai, isa saMbaMdha meM hemacandrAcArya ne likhA haisamatvamavalambyAtha dhyAnaM yogI samAzrayet / vinA samatvamArabdhe dhyAne svAtmA viDambyate // samatva kA Alambana lekara yogI dhyAna kA abhyAsa kre| samatva ke binA dhyAna ' kA prArambha karanA Atma-viDambanA mAtra hai| dhyAna ko AtmajJAna kA ekamAtra sAdhana batAte hue ve kahate haiMmokSaH karmakSayAdeva sa cAtmajJAnato bhavet / dhyAnasAdhyaM mataM tacca tad dhyAnaM hitmaatmnH||7 mokSa kI prApti karmakSaya se hI hotI hai| karmakSaya AtmajJAna se hotA hai / AtmajJAna kA sAdhana dhyAna hai, jo AtmA kA parama hitaiSI tattva hai / AcArya hemacandra bhI zubhacandra kI taraha piNDastha, padastha, rUpastha evaM rUpAtItaina cAra dhyAnoM ko svIkAra karate haiM / 78 yogazAstra ke AThaveM prakAza ke jJAnArNava ke paiMtIsaveM prakaraNa se tulanAtmaka adhyayana kI AvazyakatA kA nirdeza hama Upara kara cuke haiM / yogazAstra ke bArahaveM prakAza meM hemacandra ne dhyAna viSayaka svayaM anubhUta tattvoM kI carcA kI hai| isa prasaMga meM ve citta ke ye cAra prakAra batAte haiM--vikSipta, yAtAyAta, zliSTa evaM sulIna / bahirAtmA, antarAtmA evaM paramAtmA ke svarUpoM kA nirdeza bhI vahIM prApta hai / 80 dhyAtA ke lie samasta avayavoM ke zithilIkaraNa kA vidhAna kiyA gayA hai| 81 isake phalasvarUpa unmanIbhAva kA lakSaNa isa prakAra batAyA gayA hai bahirantazca samantAccintA-ceSTAparicyuto yogii| tanmayabhAvaM prAptaH kalayati bhRzamunmanIbhAvam // 2 bAhya evaM prAbhyantara-sabhI prakAra ke cintana evaM ceSTAnoM ko tyAga kara yogI tanmayabhAva ko prApta hotA huA atyanta unmanIbhAva ko prApta karatA hai / Age ve kahate haiM ki citta kA kRtrima nigraha hAnikAraka hai / isa prakAra ke nigraha se virakta rahakara hI yogI zAnti prApta kara sakatA hai / ceto'pi yatra yatra pravartate no tatastato vAryam / adhikobhavati hi vAritamavAritaM zAntimupayAti // 3 tAtparya yaha hai ki citta ke sahaja pravAha ko samabhAva se avalokana karane mAtra se hI citta zAnta ho jAtA hai| IX yazovijayakRta dvAtriMzikAoM meM yoga "upAdhyAya yazovijaya ne adhyAtmasAra, adhyAtmopaniSat tathA saTIka battIsa battIsiyAM yoga saMbaMdhI viSayoM para likhI haiM, jinameM jaina mantavyoM kI sUkSma aura rocaka

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jaina yoga : citta-samAdhi mImAMsA karane ke uparAnta anya darzana aura jaina darzana kA milAna kiyA hai| isake sivAya inhoMne haribhadrasUrikRta yogavizikA tathA SoDazaka para TIkA likhakara prAcIna gUr3ha tattvoM kA spaSTa udghATana bhI kiyA hai "84 unhoMne saMskRta na jAnane vAloM ke hitArtha haribhadra ke yogadRSTisamuccaya grantha meM pratipAdita ATha dRSTiyoM kI sajjhAya bhI gujarAtI bhASA meM banAI hai| upAdhyAya yazovijaya kI dasavIM se chabbIsavIM dvAtriMzikAyoM meM jainayoga kA pratipAdana hai / ina meM kaI dvAtriMzikAyeM haribhadra ke yogabindu evaM yogadRSTisamuccaya se sambandhita haiM / pAtaJjala yoga-lakSaNa nAmaka gyArahavIM dvAtriMzikA meM yazovijaya ne pataJjali ke mantavyoM kI samIkSA kI hai| unakI tulanAtmaka dRSTi atIva gaMbhIra thii| yogadarzana ke kaI pArabhASika zabdoM kI tulanA unhoMne jaina-sAdhanA kI paribhASAoM se mArmika rUpa se kI hai| prAcArya haribhadra evaM upAdhyAya yazovijaya dvArA pradarzita mArga para cala kara Aja hama bauddha, jaina evaM anya bhAratIya yoga-paramparAoM kA aura bhI adhika talasparzI samIkSAtmaka adhyayana kara sakate haiM / x AcAryazrI tulasIkRta manonuzAsana meM yoga manonuzAsana grantha ke prAmukha meM isake uddezya ke bAre meM yuvAcAryazrI mahAprajJa ne likhA hai-"Aja sarvAdhika apekSA mana ko anuzAsita karane kI hai| usakI pUrti ke lie AcAryazrI ne 'manonuzAsana' kA praNayana kiyA hai| isa grantha kI vizeSatAoM para prakAza DAlate hue Age ve kahate haiM- "yaha AkAra meM laghu hai para prakAra meM guru / isa meM yogazAstra kI sarvasAdhAraNa dvArA agrAhya sUkSmatAeM nahIM haiM / kintu jo hai, vaha anubhava yogya aura bahujanasAdhya hai|" isa grantha ke nirmANa meM yoga-sAdhanA kI sArvabhaumatA ko sarvatra dhyAna meM rakhA gayA hai| vibhinna yoga-paramparAgoM ke upAdeya tattvoM kA Aja kI AvazyakatAoM ke pariprekSya meM saMkalana kiyA gayA hai| AcArya haribhadra evaM upAdhyAya yazovijaya ne jisa prakAra tatkAlIna AvazyakatAoM ko dhyAna meM rakhakara jaina-sAdhanA ko samRdva banAyA thA, usI prakAra AcAryazrI tulasI ne AdhyAtmika evaM vaijJAnika tathyoM ko samanvita rUpa pradAna kara manonuzAsana kI racanA dvArA vartamAna yuga kI yoga-sAdhanA saMbaMdhI AvazyakatAoM kI pUrti kI hai| isI dhArA kA sarvAGgINa vikAsa prAja yuvAcAryazrI mahAprajJa prekSA-dhyAna ke mAdhyama se kara rahe haiN| XI upasaMhAra jainayoga-paramparA atyaMta vizAla hai| aise laghu lekha meM usakA sarvekSaNa saMbhava nahIM hai| yahAM to mAtra kathaMcit digdarzana kA prayatna kiyA gayA hai / lekha ke pariziSTa meM jainayoga-sAhitya kI eka sUcI dI gaI hai, jisase pAThaka ko edviSayaka sAhityasaMbhAra kI eka jhAMkI mila skegii| saMdarbha 1 pANinIya dhAtupATha, 4.68 2 vahI, 7.7 3 uttarAdhyayana, 26.8; tattvArtha bhASya, 6.1 4 aMguttaranikAya, 2.12; abhidharmakozabhASya, 5-40

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jaina paramparA meM yoga 5 tattvArthabhASya, 6.1-2 / sUyagaDo, 1.827 7 vahI, 1.4.16 8 uttarAdhyayana, 8.14 9 dasaveprAliya, 8.61 10 vahI, 8.42 11 uttarAdhyayana, 11:14 12 vahI, 34.27 13 vahI, 34.26 14 vahI, 1963 15 vahI, 26:55 16 vahI, 26.53 17 prAvazyaka sUtra, 15,35 18 samavAya, 32 19 gAthA, 1288-1262 bhaTTAraka jJAnasAgara viracita avaNi yogA manovAkkAyavyApArAste cAzubhapratikramaNAdhikArAtprazastA eva gRhyante / 20 uttarAdhyayana, 26.1-2 21 uttarAdhyayana, pR0 416, pAdaTippaNa 5 (kha) 22 visuddhimagga, prathama bhAga, pR0 116, 116 23 vahI, dvitIya bhAga, pR0 1147-8 24 vahI, prathama bhAga, pR0 286-60 25 akobhA, 2.1, du:khopaniSajchaddhA 26 tattvArthabhASya, 6.16 (6) 27 tattvArthabhASyaTIkA, 6.16 (pR0 242) 28 pravacanasAra 3.8-6 29 niyamasAra, 136 30 pravacanasAra, 2.104 31 samAdhitaMtra, 17-18 32 iSTopadeza, 47 33 bRhatsvayaMbhUstotra, 83 34 yogabindu, gA0 31 35 vahI, gA0 32 36 vahIM, gA0 178, 252; 352 37 bahI, gA072 38 vahI, gA0 263-4 89 vahI, gA0 265,280-1 40 vahI, gA0 420 41 vahI, gA0 465 42 vahI, gAthA 419421422; dekho, yogadarzana, 1.17; 1.184.26 43 vahI, gA0 270 "bahI, gA 101-4 45 yogadRSTisamuccaya, gA0 31 46 vahI, gA0 38 47 vahI, gA0 36; 10; 182 48 vahI, gA0 10 dvitIya apUrvakaraNa meM zreNiyoM kA siddhAnta antargabhita hai| 49 vahI, pR0 27 50 abhidharmakozabhASya, 1.41 51 yogazataka, pR06 (gA06) 52 vahI, pR0 40 (zloka 4-5) 53 yogaviMzikA, gA0 3 54 vahI, gA0 20 55 brahmasiddhAntasamuccaya, zloka 37,38,54 56 vahI, zloka 58 57 madhyAntavibhAgazAstra, pu. 75 58 brahmasiddhAntasamuccaya, zloka 21,66,185 59 3.10 60 pR0 108 (gA0 412) 61 zloka, 62 62 vyAsabhASya, 1.48 63 mahApurANa, 21:12 64 vahI, 21.60 Adi 65 vahI, 21:231-4 66 jJAnArNava, prakaraNa 34-7 67 vahI, 26:54 68 yogadarzana, 2.52 69 jJAnArNava, 27.6 70 vahI, 27.4-5 71 vahI, 28.5 72 vahI, 25.18 73 vahI, 25.8-10 74 yogazAstra, 1.15 75 vahI, 4.2 76 vahI, 4.112 77 vahI, 4.113 78 vahI, prakAza 7-10 79 vahI, 12.1-2 80 vahI, 12.6-8 81 vahI, 12,22 82 vahI, 12.25 83 vahI, 12.27 84 darzana aura cintana (paM0 sukhalAlajI ke hindI lekhoM kA saMgraha). khaNDa-1, pR0248

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jaina yoga : citta-samAdhi pariziSTa grantha-sUcI adhyAtmakamalamArtaNDa (kavi rAjamalla) : sampAdaka-paM0 darabArIlAla koThiyA Adi, prakAzaka-vIra sevA maMdira, sarasAvA, san 1944 adhyAtmakalpadrama : vivecaka- motIcaMda giradharalAla kApar3iyA, prakAzaka-zrI mahA vIra jaina vidyAlaya, muMbaI, san 1972 adhyAtmakalpadra masAra : prakAzaka-zrI jinadattasUri maNDala, dAdAvAr3I, ajamera (rAjasthAna), san 1973 adhyAtmatattvaloka (nyAyavijaya) : prakAzaka hemacandrAcArya jaina sabhA, pATana, san 1943 adhyAtmataraMgiNI (somadevAcArya) : TIkAkAra--paM0 pannAlAla sAhityAcArya, prakAzaka-rAjakRSNa jaina, ahiMsA maMdira prakAzana, dariyAgaMja, dillI, san - 1960 adhyAtmapadAvalI : sampAdaka-DaoN0 rAjakumAra jaina, prakAzaka-bhAratIya jJAnapITha, vArANasI, san 1965 adhyAtmabindu (harSavardhanaviracita svopajJavRtti sahita) : prakAzaka-lAlabhAI dalapata bhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda, san 1972 adhyAtmarasataraMga (gujarAtI) : prakAzaka-zrImad rAjacandra - Azrama, AgAsa, san 1973 adhyAtmarahasya (AzAdhara) : vyAkhyA0-jugalakizora mukhtAra, prakAzaka-vIra sevA maMdira, 21, dariyAgaMja, dillI, prathama saMskaraNa, 1657 adhyAtmavicAraNA (paM0 sukhalAla saMghavI) : prakAzaka--gujarAta vidyAsabhA, ahamadA* bAda, san 1958 adhyAtmavijJAnayoga pravezikA : saMkalanakartA-zrI gopIcaMda dhAr3IvAla, prakAzaka zrIjinadattasUri maNDala, dAdAvAr3I, ajamera, san 1971 / adhyAtmasAra (yazovijaya) : prakAzaka--kezarabAI jJAna bhaNDAra sthApaka, jAmanagara, vi0 saM0 1664 adhyAtmopaniSad (yazovijaya) : prakAzaka--kezarabAI jJAna bhaNDAra sthApaka, jAma nagara, vi0 saM0 1964 appANaM saraNaM gacchAmi : lekhaka-yuvAcArya mahAprajJa, prakAzaka-tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM (rAjasthAna), san 1981

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jaina paramparA meM yoga 21 amitagati zrAvakAcAra : prakAzaka-digambara jaina pustakAlaya, sUrata, vi0saM0 2015 prAtmAnuzAsana (guNabhadra) : prakAzaka-zrImad rAjacandra jaina zAstramAlA, AgAsa, 1674 pAdipurANa (jinasena) : prakAzaka-bhAratIya jJAnapITha, kAzI, san 1951 prAdhyAtmika vikAsakrama (paM0 sukhalAla saMghavI) : prakAzaka-gurjara grantharatna kAryAlaya, ahamadAbAda, san 1928 Anandaghana granthAvalI : sampAdaka-mahatAbacaMda khArair3a vizArada, prakAzaka-zrI vijayacanda jaragar3a, jauharI bAjAra, jayapura-3 AbhA maNDala : lekhaka-yuvAcArya mahAprajJa, prakAzaka-prAdarza sAhitya saMgha, curU, san 1980 prAyAro : sampAdaka-muni nathamala, (samprati yuvAcArya mahAprajJa), prakAzaka-jaina vizva bhAratI, lADanUM, vi0saM0 2031 ArAdhanA (jayAcArya) : sampAdana/anuvAda-sAdhvIpramukhA kanakaprabhA, prakAzaka jaina vizva bhAratI, lADanUM (rAja.), san 1981 pArAdhanAsamuccaya : yogasArasaMgrahazca : sampAdaka-DA0 AdinAtha neminAtha upAdhye, prakAzaka-bhAratIya jJAnapITha, vArANasI, san 1967 pAhaddarzana dIpikA (maMgalavijaya) : prakAzaka-yazovijaya jaina granthamAlA, kAzI, vi0 saM0 2458 Avazyaka cUNi : Avazyaka niyukti (haribhadrIya TIkA) : dhyAna zataka para prAcArya maladhArI hemacandra sUrikRta TippaNa, prakAzaka-1-de0 lA0 jaina pustakoddhAra phaNDa, sUrata, 2-pAgamodaya samiti, mehasAnA AvazyakaniyuktidIpikA : bhASyakAra-mANikyazekharasUri, prakAzaka-jaina grantha mAlA, sUrata, san 1936 iSTopadeza (pUjyapAda) : prakAzaka-paramazruta prabhAvaka maNDala, bambaI, san 1954 uttarAdhyayanAni (cUNi sahita) : prakAzaka-- RSamadeva jI kezarImalajI zrI zvetA mbara saMsthA, ratnapura, (mAlavA), san 1933 -upamitibhavaprapaJcakathA (zrI siddharSigaNi) : sampAdaka-muni candrazekharavijaya, 'prakAzaka-kamala prakAzana, ratanapola nAkA, ahamadAbAda - ubAsagadasAmro (dekhiye, aMgasuttANi bhAga-3) : sampAdaka-muni nathamala, (samprati

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jaina yoga : citta-samAdhi yuvAcArya mahAprajJa) prakAzaka-jaina vizva bhAratI, lADanUM (rAja.), vi0 saM0 2031 upAsakAdhyayana (yazastilakacampU-somadevasUri) : anu0-50 kailAzacandra zAstrI, prakAzaka-bhAratIya jJAnapITha, san 1964 eso paMca NamokkAro : lekhaka-yuvAcArya mahAprajJa, prakAzaka-prAdarza sAhitya saMgha, __curU, san 1976 propaniyukti (droNAcAryavRtti sahita) : prakAzaka-prAgamodaya samiti, mehasAnA praupapAtika-sUtra : prakAzaka-pAgamodaya samiti, bambaI kAyotsarga zataka : anu0-muni dulaharAja, prakAzaka-Adarza sAhitya saMgha, dillI, san 1976 kAtikeyAnuprekSA (svAmikumAra) : prakAzaka-rAyacandra granthamAlA, AgAsa, san 1660 kisane kahA mana caMcala hai : lekhaka-yuvAcAryazrI mahAprajJa, prakAzaka-prAdarza sAhitya saMgha, curU, san 1976 guNasthAna kramAroha (ratnazekharasUri) : prakAzaka-de0 lAlabhAI jaina pu0 phaNDa, sUrata guruguNa SaTtriMzikA (svopajJa vRtti sahita) : prakAzaka-AtmAnanda sabhA, bhAvanagara gommaTasAra (karmakANDa) : prakAzaka-zrI paramazruta prabhAvaka maNDala, AgAsa, san 1971 gommaTasAra (jIvakANDa) : prakAzaka-zrI paramazruta prabhAvaka maNDala, pAgAsa, san 1972 cAritrasAra (cAmuNDarAya) : sampAdaka-udayalAla kAzalIvAla, prakAzaka-mA0 di0 jaina granthamAlA, bambaI, san 1917 cidAnandakRta bahottarI : prakAzaka-jai0 dha0 pra0 sabhA, bhAvanagara cetanA kA UrdhvArohaNa : lekhaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-prAdarza sAhitya saMgha, curU, san 1978 jItakalpasUtra (jinabhadragaNi) : prakAzaka-babalacandra kezavalAla modI, ahamadAbAda, vI0ni0 saM0 2466 jaina dRSTine yoga : bho0 gi0 kApar3iyA, prakAzaka-mahAvIra jaina vidyAlaya, bambaI, __ san 1954 jaina-yoga : lekhaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-Adarza sAhitya saMgha, curU, san 1978

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jaina paramparA meM yoga * jaina-yoga kI paramparAH lekhaka--muni rAkezakumAra, prakAzaka-tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM, san 1982 jaina sAdhanA-paddhati meM tapoyoma : lekhaka-munizrI zrIcandra, prakAzaka-Adarza sAhitya saMgha, cUrU (rAja.), san 1976 jJAnasAra (padmasiMha) : TIkA0-trilokacanda, prakAzaka-mUlacanda kizanadAsa kApa r3iyA, digambara, jaina pustakAlaya, sUrata, vI0 ni0 saM0 1964 jJAnArNava (zubhacandra) : vyA0-60 pannAlAla bAkalIvAla, prakAzaka-zrImad rAjacandra jaina zAstramAlA, aAgAsa, san 1961 tasvAnuzAsana (zrI nAgasena) : prakAzaka-(1) vIra sevA maMdira, dillI, (2) jaina sAhitya vikAsa maNDala, bambaI, tasvArthavAlika- (akalaMka) : bhAga-1,2 : sampAdaka-DaoN0 mahendrakumAra nyAyAcArya, prakAzaka-bhAratIya jJAnapITha, kAzI, san 1953, 1957 tasvArthazlokavAtikAlaMkAra (vidyAnanda) : prakAzaka-nirNayasAgara, presa, bambaI, san 1918 tatvArthasUtra (bhAskaranandikRta sukhabodhA-vRtti sahita) : oriyaNTala lAibrerI pabli kezana, maisUra, san 1944 tattvArthAdhigamasUtra (bhASya TIkA) khaNDa 1,2 : prakAzaka-devacandra lAlabhAI jaina pustakoddhAra phaNDa, bambaI tuma ananta zakti ke srota ho : lekhaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-bhAratIya jJAnapITha, vArANasI, san 1966 dazAzrutaskandha : TIkA0--AtmArAmajI mahArAja, prakAzaka-jaina zAstramAlA kAryA laya, lAhaura, san 1936 dasavenAliyaM : sampAdaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-jaina vizva bhAratI, lADanUM, san 1974 / dasakAliyasuttam (agastyasiMha cUNi sahita) : sampAdaka-muni puNyavijaya, prakAzaka-prAkRta grantha pariSad, vArANasI, san 1974 dvayAzrayakAvya : prakAzaka-rAjakIya granthamAlA, muMbaI, san 1915 dharmabindu (haribhadrasUri) : prakAzaka-raoNyala eziyATika sosAiTI, baMgAla, san 1940 dhyAnadaNDa stuti : dhyAnadvAtriMzikA (siddhasena divAkara) : (dasavIM dvAtrizikA)

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24 jainayoga : citta-samAdhi dhyAnavicAra : prakAzaka-jaina sAhitya vikAsa maMDala, vile pArle, muMbaI, vi0 saM0 2017 dhyAnazataka (jinabhadrakSamAzramaNa) : prakAzaka-vinayasundaracaraNa granthamAlA, jAmanagara vi0 saM0 1967 dhyAnazataka : anuvAda-muni dulaharAja, prakAzaka-prAdarza sAhitya saMgha, dillI, san 1672 dhyAnazataka tathA dhyAnastava : sampAdaka-bAlacandra siddhAMtazAstrI, prakAzaka-vIra sevA maMdira, dillI, san 1976 dhyAnazAstra (rAmasenAcArya) : sampAdaka-jugalakizora mukhtAra, prakAzaka-vIra sevA maMdira TrasTa, dillI, san 1963 dhyAnastava (bhAskaranandI) : sampAdaka-sujuko ohirA, prakAzaka -bhAratIya jJAnapITha dillI, san 1973 namaskAra svAdhyAya (prAkRta vibhAga) : prakAzaka-jaina sAhitya vikAsa maNDala, bambaI namaskAra svAdhyAya (saMskRta vibhAga) dhyAna catuSTaya vicAra : prakAzaka-jaina sAhitya vikAsa maNDala, bambaI, san 1962 niyamasAra (kundakunda) : jaina grantha ratnAkara kAryAlaya, bambaI paMcaparameSThimaMtrarAjadhyAnamAlA (zrAvaka nemidAsa) : paMcAstikAya (kundakunda) : prakAzaka-rAyacandra jana zAstramAlA, bambaI, vI0 ni0 saM0 2431 paramAtmaprakAza : yogasArazca : sampAdaka-DaoN0 prA0 ne0 upAdhye, prakAzaka paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, aAgAsa, vi0saM0 2026 pArasaNAhacariyaM (zrI devabhadrAcArya) : prakAzaka-maNivijaya granthamAlA, lIMca pAhaDadohA (muni rAmasiMha) : sampAdaka-hIrAlAla jaina, prakAzaka-gopAla ambAdAsa cavare, kAraMjA (barAra), san 1933 prAcIna jaina-sAdhanA paddhati : lekhikA--sAdhvI rAjImatI, prakAzaka-zrImatI bhaMvara devI surAnA, surAnA hAusa, sI-skIma, jayapura (rAja.), san 1976 prekSAdhyAna : prAdhAra aura svarUpa : lekhaka-yuvAcArya mahAprajJa, prakAzaka--tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM (rAja.), san 1980 prekSAdhyAna : prAsana aura prANAyAma : lekhaka-muni kizana lAla, prakAzaka-tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM (rAja.), san 1981

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jaina paramparA meM yoga 25 prekSAdhyAna : zvAsaprekSA : lekhaka-yuvAcArya mahAprajJa, prakAzaka--tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM (rAja.), san 1981 bar3A dhyAna (zrImajjayAcArya) : dekhiye-"prekSA.dhyAna" mAsika, agasta 1681, prakAzaka-tulasI adhyAtma nIDam, jaina vizva bhAratI, lADanUM bRhad dravyasaMgraha (brahmadeva nirmita vRtti sahita) : anu0-javAharalAla zAstrI, prakA zaka-paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, pAgAsa, vi0saM0 2022 bhagavaI (dekhiye, aMgasuttANi, bhAga-2) : sampAdaka-muni nathamala (samprati yuvAcArya _ mahAprajJa), prakAzaka-jaina vizva bhAratI, lADanUM, vi0 saM0 2031 mana ke jIte jIta : lekhaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka Adarza sAhitya saMgha, curU, san 1976 manonuzAsana : lekhaka-prAcArya tulasI, prakAzaka-Adarza sAhitya saMgha, curU, san 1976 mahApurANa (dekhiye, AdipurANa) : mahAvIra kI sAdhanA kA rahasya : lekhaka--muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-prAdarza sAhitya saMgha, curU, san 1975 mokSa pAhaDa (dekhiye, SaT pAhuDa) : prakAzaka-nAnA rAmacandra nAga, loNaMda, ji0 satArA maiM, merA mana, merI zAnti : lekhaka-muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-Adarza sAhitya saMgha, curU, san 1970 yazastilakacampU (somadevasUri) : dekhiye, upAsakAdhyayana yogadarzana tathA yogavizikA : paM0 sukhalAla saMghavI yogadRSTisamuccaya (haribhadra) : prakAzaka-devacanda lAlabhAI pustakoddhAraka phaNDa, bambaI, san 1913 yogapradIpa (maMgala vijaya) : prakAzaka-hemacandra sAvacandra zAha, kalakattA, vI0 ni0 .saM0 2466 yogapradIpa (ajJAta) : prakAzaka-jaina sAhitya vikAsa maNDala, bambaI, san 1960 yogabindu (haribhadra) : prakAzaka- jaina dharma prabhAvaka sabhA, bhAvanagara, san 1911 yogavizikA (haribhadra) : prakAzaka-AtmAnanda sabhA, bhAvanagara, san 1922 yogavizikA tathA pAtaMjala yogadarzana vRtti (yazovijaya) : sampAdaka--paM0 sukha lAla saMghavI, prakAzaka-jaina prAtmAnanda sabhA, bhAvanagara, san 1922

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jaina yoga : citta-samAdhi yogazataka (svopajJavRtti sahita) tathA brahmasiddhAntasamuccaya (haribhadra) : sampAdaka muni puNyavijaya, prakAzaka-lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda, 1965 yogazataka (haribhadra) : sampAdaka-indukalA jhaverI, prakAzaka--gujarAta vidyA sabhA, ahamadAbAda, san 1956 yogazAstra (hemacandra) : prakAzaka-prA0 zrImadvijayadAnasUrIzvara jaina granthamAlA, 10, gopIpurA, sUrata, san 1938 yogazAstra eka parizIlana : lekhaka-amaramuni, prakAzaka-sanmati jJAnapITha, AgarA, san 1963 yogasAra (yogIndudeva) : prakAzaka-paramazruta prabhAvaka maNDala, bambaI, san 1937 yogasAra (ajJAta) : prakAzaka-jaina sAhitya vikAsa maNDala, bambaI, san 1960 yogasAra prAbhUta (amitagati) : sampAdaka-jugalakizora mukhtAra, prakAzaka--bhAratIya jJAnapITha, vArANasI, san 1968 yogasAra saMgraha (zrI gurudAsa viracita) : sampAdaka-DaoN0 e0 ena0 upAdhye, prakAzaka-mANikacandra di0 jaina granthamAlA, bambaI, yogAmRta (muni bAlacandra) : anu0-zrI dezabhUSaNa mahArAja, prakAzakakailAzacandra jaina (pro0 rAjA TAyaja DipTIgaMja), dillI ratnakaraNDazrAvakAcAra (samantabhadra) : prakAzaka--bhA0 di0 jaina granthamAlA, bambaI, vI0 ni0 saM0 2451 kAzI, san 1944 vizativizikA (haribhadra) : sampAdaka--DaoN0 abhyaMkara, prakAzaka-AryabhUSaNa mudraNA laya, pUnA, san 1932 vizeSAvazyaka bhASya : (1) sampAdaka-DaoN. nathamala TATiyA, prakAzaka-risarca insTITyUTa, vaizAlI, san 1972, (2) ela0 DI0 insTITyUTa, ahamadAbAda, san 1966-68 zrAvakAcAra (amitagati dvitIya, vi0 kI 11vIM zatI) : sampAdaka-rAjamala bar3ajAtyA SaTkhaNDAgama khaNDa 5, bhAga 1, 2, 3, pustaka 13 : dhavalA TIkA (vIrasena), pR. 64-88, bhelasA, san 1955 SoDazaka (haribhadra) : prakAzaka-devacanda lAlabhAI pustakoddhAraka phaNDa, muMbaI, san 1611

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27 jaina paramparA meM yoga samayasAra (kundakunda) : prakAzaka--bhAratIya jJAnapITha, kAzI, san 1950 samavAyAMga : sampAdaka-muni kanhaiyAlAla, prakAzaka-Agama anuyoga prakAzana, - dillI, san 1966 samAdhitaMtra (dekhiye, samAdhi zataka) : samAdhimaraNotsAhadIpaka (sakalakIti) : anu0- hIrAlAla siddhAMtazAstrI, prakAzaka-vIra sevA maMdira, sarasAvA, san 1936. sambodhi : lekhaka- muni nathamala (samprati yuvAcArya mahAprajJa), prakAzaka-Adarza sAhitya saMgha curU, san 1971 sarvArthasiddhi (pUjyapAda) : anu0-siddhAMtAcArya paM0 phUlacandra zAstrI, prakAzaka bhAratIya jJAnapITha, dillI, san 1971 sAdhanA : prayoga aura pariNAma : lekhaka-muni kizanalAla, prakAzaka-zrI khIMvarAja __ seThiyA, bhInAsara (rAja.), san 1980 subhASitaratnasaMdoha (amitagati) : prakAzaka-nirNayasAgara presa, bambaI, san 1917 (With German translation) : Ed.-R. Schmidt ___Z D.M.G. V 59, prakAzaka-haribhAI devakaraNa granthamAlA, kalakattA san 1917-1636 sthAnAMgasUtra (abhayadevasUrikRta TIkA sahita) : prakAzaka-seTha mANakalAla cunIlAla, seTha kAntilAla cunIlAla, ahamadAbAda, san 1637 harivaMzapurANa (LVI) : sampAdaka-pannAlAla jaina, prakAzaka--bhAratIya jJAnapITha, kAzI

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siddhasenadivAkara-praNIta dhyAna-dvAtriMzikA [vizleSaNAtmaka anuvAda ... - saMpAdana evaM anuvAda-DaoN0 nathamala TATiyA* prastAvanA siddhasena-praNIta dvAtriMzikAoM meM dhyAna-dvAtrizikA kA dasavAM sthAna hai / ____ yadyapi isameM cauMtIsa zloka haiM, tathApi ise rUDhivazAt dvAtrizikA kahA jAtA hai| isakI ora merA dhyAna akasmAt gyaa| saMyogavaza munizrI kizanalAlajI kA sahayoga milaa| hindI anuvAda kA prayatna kiyA gyaa| munijI satata zrama karate rhe| durUha sthaloM para yuvAcAryazrI mahAprajJajI kA nirdezana evaM preraNA prApta hotI rhii| prAthamika anuvAda sampanna huA, kintu phira bhI kaI sthAna aspaSTa raha gaye, jo vizeSa carcA kI apekSA rakhate the| anuvAda ko kucha TippaNoM sahita prakAzana yogya banAne kA merA prayatna avicchinna cala rahA thaa| isa bIca sAdhvI nirvANazrI evaM unakI sahayoginI samaNI cinmayaprajJA kA pAlambana milaa| sAdhvI nirvANazrI ke samAlocanAtmaka praznoM se anuvAda adhika saMzliSTa ho sakA evaM yatra tatra saMkSipta TippaNa likhe gye| phalasvarUpa yaha anuvAda isa rUpa meM prastuta ho paayaa| prastuta dvAtriMzikA kI kucha vizeSatAeM haiN| usa samaya isa viSaya kA jo bhI mahattvapUrNa sAhitya upalabdha thA, usakA jaina cintana ke pariprekSya meM tulanAtmaka vivecana ke sAtha apane pakSa ko jisa gaharAI se isameM rakhA gayA hai, vaha anyatra dekhane meM nahIM aataa| vaise to jinabhadragaNi, haribhadra, zubhacandra, hemacandra Adi jainAcAryoM ne jainadhyAna evaM yoga ke kSetra meM aneka samanvayAtmaka adhyayana prastuta kiye haiM, parantu prAcIna jaina dhyAna mArga kI apanI vizeSatAoM kA jaisA tulanAtmaka spaSTIkaraNa siddhasena divAkara ne kiyA, vaisA aura kisI ne zAyada hI kiyA ho| udAharaNArtha, Arta evaM *nidezaka, anekAnta zodhapITha, jaina vizva bhAratI, lADanUM (rAja.) /

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dhyAna-dvAtriMzikA raudra-dhyAna ke nirUpaNa meM granthakAra ne bauddha-paramparA meM bahucacita tRSNA, bhava evaM upAdAna kA kuzalatApUrvaka samAveza kiyA hai (zloka 7), mithyAtva evaM kaSAya rUpI prAsravoM ke saMvara ko granthakAra ne dharmadhyAna kA mukhya uddezya batAyA hai (zloka 27), paramparAgata AjJA, apAya, vipAka evaM saMsthAna-vicaya ke sthAna para citta, viSaya evaM zarIra ke svabhAva-darzana para jo bala diyA hai (zloka 25), vaha siddhasena divAkara kI apanI maulika udbhAvanA hai, jisakA preraNA-srota bauddhoM kI vipazyanA-bhAvanA pratIta hotI hai| kintu merA aisA abhimata hai ki vastutaH prAcIna jaina-paramparA kA dharma-dhyAna hI bhagavAn buddha ke vipazyanA nirUpaNa kA prabhavasthAna rahA hai, yaha prAcIna jaina paramparA kaise lupta ho gaI ? yaha avazya vicAraNIya prazna hai / AtmavAda evaM kAraNavAda kI carcA ke prasaMga meM prAcArya siddhasena ne bauddhanairAtmyavAda evaM pratItyasamutpAda kI gambhIra samIkSA kI hai (zloka 11, 12), jo unake talasparzI bauddha darzana evaM jaina darzana ke tulanAtmaka adhyayana kA eka asAdhAraNa nidarzana hai| kisI anya darzana ke marma taka pahuMcakara usakA yathAvat mUlyAMkana karate hue apane pakSa ko usI gahanatA se prastuta karanA eka atyanta duSkara kArya hai, jisakA sampAdana siddhasena ne atyanta sahaja aura sarala rUpa se kiyA hai| prastuta anuvAda vidvatsamAja kI samIkSA ke lie prakAzita kiyA jA rahA hai / siddhasena divAkara kI dvAnizikAeM jaina darzana evaM anya bhAratIya darzanoM ke kaI mahattvapUrNa viSayoM para sarvathA nayA prakAza DAlatI haiN| isa zRMkhalA meM dhyAna-dvAtrizikA prakaraNa bhI apanA vizeSa sthAna rakhatA hai| AzA hai isa kSetra meM jana vidyA ke jijJAsu Age AyeMge aura anya dvAtriMzikAoM ke adhyayana meM apanA yogadAna deNge| prastuta anuvAda evaM sampAdana meM hamane DaoN0 e0 ena0 upAdhye dvArA saMpAdita Siddhasena's Nyayavatara And Other Works (jaina sAhitya vikAsa maMDala, baMbaI 1971) meM mudrita dasavIM dvAtriMzikA kA upayoga kiyA hai| kucha zlokoM meM hamane artha kI saMgati ko dhyAna meM rakhakara kiJcit pATha-saMzodhana bhI kiyA hai, jisakA aucitya pAThaka sahaja hI samajha skeNge| ina saMzodhanoM kA nirdeza hama nIce kara rahe mudrita pATha maparaH pratyayAtmakam viduSA pazyAnA nAnA cintAdi . saMzodhita pATha (zloka 1) aparapratyayAtmakam ( , 3) viduSAM (, 5) pazyAnAmanA (, 8) cittAdi

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30 jaina yoga : citta-samAdhi pratyaya mutthAnAM (zloka 6) mutthAnA naikyaM kartAye (, 11) naikyakartAdye pratItya saMvidbhAvastu (, 12) pratItyasaMvidbhAvastu (, 14) pratyakSa ghRNAnukampA pAruSyaM (, 18) ghRNAnukampe pAruSya-kArpaNya-parizuddhaye kArpaNyaM parizuddhaye citrazeSAzaya (, 19) citraH zeSAzaya mupAcarat (, 22) 0mupAcaret citra ( , 24) citta vitarkAtmA nimittA- ( , 25) virtakAtma-nimittAmayakaNTakAn mayakaNTakAt gati (, 25) mati saMjJAjJAnA ( , 26) saMjJA'jJAnA kevalodIraNavyaye (, 28) kevalodIraNavyayau sAmArthyAt (, 28) sAmarthya viSayAkhyAti (, 30) viSayakhyAti vedyAdapi (, 31) vedyAdyapi nantyaparAyaNaH parAyaNaH prajJapti nirupAkhyo'tha ( , 32) prajJaptinirupAkhyo'tha pradIpadhyAna (, 33) pradIpadhmAna dhyAna-dvAtriMzikA avigrahamanAzaMsamaparapratyayAtmakam / yaH provAcAmRtaM tasmai vIrAya munaye namaH // 1 // rAga evaM dveSa se sarvathA mukta evaM jJAnAntara nirapekSa jJAna se yukta amRtamaya dezanA dene vAle usa mahAmuni vIra ko namaskAra ho / svazarIramano'vasthAH pazyataH svena ckssussaa| yathaivAyaM bhavastadvadatItAmAgatAvapi // 2 // (sAdhaka) antazcakSu se apane mana aura zarIra kI avasthAnoM kI prekSA karatA hai evaM yaha anubhava karatA hai ki vartamAna bhava ke anurUpa hI atIta aura anAmata bhava bhI

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dhyAna-dvAtriMzikA tAtparya yaha hai ki sAdhaka apane zarIra aura mana kI yathAvat prekSA karatA huA atIta aura anAgata kA vartamAna kI taraha hI sAkSAtkAra kara letA hai| kimatrAhaM kimanahaM kimanekaH kimekdhaa| . viduSAM codyataM cakSuratraiva ca vinizcayaH // 3 // jJAnI puruSa sva evaM sva se bhinna, eka-praneka tattva ko puruSArthapUrNa arthAt apramatta dRSTi se dekhatA huA satya kA sudRr3ha nizcaya karatA hai| AyAro ke prArambha meM jo "ihamesi no saNNA bhavai taMjahA-purAtthimAno vA disAyo Ago ahamasi, dAhiNAlo vA disAno Ago ahamaMsi ............ (I. 1. 1-3) ebaphesi jaM jAtaM bhavai-asthi me pAyA provvaaie| jo imAo disAmo agudilAso vA aNusaMvarai, savAlo disAno savApro aNudisAmro jo Ago agusaMcarai sohN| se pAyAvAI, logAvAI, kammAvAI kirayAcAI" (I. 1. 4-5 prAdi sUtra gumphita hai, vaha noka kA udgamasthala pratIta hotA hai| moho'hamasmotyAbandhaH zarIrajJAnabhaktiSu / mamatvaviSayAsvAdadvaSAttasmAttu karmaNaH // 4 // zarIra evaM buddhi ke vibhinna paryAyoM se "maiM abhinna hUM"- isa aAgraha ko moha yA mithyAtva kahA jAtA hai, jo mamatva pUrvaka viSayoM ke prati Asakti yA dveSarUpI karma se utpanna hotA hai| (rAga-dveSa tathA moha (mithyAtva) bIjAkura nyAya se eka dUsare ko puSTa karate rahate haiM / yaha bhavacakra hai, jo aharniza calatA rahatA hai|) janmakarmavizeSebhyo duHkhApAtastadeva vaa| AjanikamapazyAnAmanAtmadhyaktacakSuSAm // 5 // duHkha kI utpatti janma-vizeSa aura karma-vizeSa se hotI hai, arthAt janma-bheda aura karma-bheda hI duHkha ke kAraNa haiN| vaha duHkha una prajJAniyoM ke lie pravahamAna rahatA hai, jo prAtma-jJAna ke avyakta rahane ke kAraNa satya ko dekha nahIM pAte / pipAsAbhyudayaH sarvo bhavopAdAnasAdhanaH / pradoSApAyagamanAdAtaraudra tu te mate // 6 // sarva prakAra kI tRSNA kA udbhava bhava aura upAdAna ke kAraNa hotA hai| arthAt tRSNA ke mUla meM bhava aura upAdAna hI haiN| avidyA yA mithyAtva se tRSNA, tRSNA se upAdAna, upAdAna se bhava kI utpatti hotI hai| praduSTa citta evaM hIna yoni hI pAta aura raudra-dhyAna ke udbhava sthAna haiN| __prastuta zloka meM avidyA-mithyAtva-moha kA evaM zloka 5 meM duHkha ke hetu kA nirUpaNa kiyA gayA hai| yahA~ tRSNA, bhava aura upAdAna ke mAdhyama se usI viSaya kA punarvyAkhyAna hai| isake uttarArdha meM aprazasta dhyAna Arta evaM raudra kA udbhavasthAna

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jaina yoga : citta-samAdhi batAyA gayA hai| bauddha darzanAntargata pratItyasamutpAda siddhAnta ke bAraha aMgoM meM tRSNA, upAdAna evaM bhava ko mahattvapUrNa sthAna prApta hai| eka ora avidyA evaM saMskAra tathA dUsarI ora tRSNA, upAdAna evaM bhava saMsAra-cakra ke mUlabhUta kAraNa haiM / isa prasaMga meM paTisambhidAmagga (pR0 58) kA nimnoddhRta aMza paThanIya hai--purimakammamavismi moho pravijjA, prAyUhanA saGghArA, nikanti taNhA, upagamanaM upAdAnaM, cetanA bhavo ime paJca dhammA purimakammabhavasmi idha paTisandhiyA pccyaa| prastuta zloka meM bauddhoM ke pratItyasamutpAda siddhAnta ke mUla tattvoM ke AdhAra para Arta evaM raudra-dhyAna ke svarUpa para mArmika tulanAtmaka evaM samanvayAtmaka prakAza DAlA gayA hai| pAlambanaparINAmavizeSodbhavabhaktayaH / nimittamanayorAdyaM pariNAmastu kAraNam // 7 // ___ Arta aura raudra-dhyAna ke vibhinna prakAroM kA udbhava pAlambana evaM pariNAmaina donoM meM Alambana nimitta-hetu hai evaM pariNAma kAraNa-hetu hai / tAtparya yaha hai ki pAlambanoM kI vibhinnatA se prArta aura raudra-dhyAna meM vibhinnatA utpanna hotI hai| arthAt vibhinna prakAra ke Alambana hI pAta aura raudra-dhyAna kI vibhinnatA kA nimitta-hetu haiN| dUsarI ora AtmA ke pariNAma bheda ke AdhAra para bhI Arta aura raudra-dhyAna kI vibhinnatA pAI jAtI hai| AtmA ke tIvra, madhya aura mRdu pariNAmoM ke kAraNa Arta evaM raudra-dhyAna ke vipAka bhI vibhinna prakAra ke hote haiN| bhavaH prmaadcittaadi-prvRttidvaarsNgrhH| hiMsAdibhedopacayaH saMvarakaparAbhavaH // 8 // pramAdayukta citta Adi (arthAt mana, vacana evaM kAya) kI pravRtti-ye tIna AsravadvAra haiM, jo saMsAra ke kAraNa hone se bhava kahalAte haiN| bhava kI paripuSTi hiMsA, anRta, steya Adi ke kAraNa hotI hai| ekamAtra saMvara se hI Asrava para vijaya pAI jA sakatI hai| isa kArikA meM prAsrava evaM saMvara ke kArya kA ullekha kiyA gayA hai| prAsrava ke lie yahAM bhava zabda kA prayoga huA hai| pramAda yukta prANavyaparopaNa Adi kriyAyeM prAsravadvAra hai / tulanA kareM-tattvArthasUtra (VII. 8) : pramattayogAtprANavyaparopaNaM hiMsA / parasparasamutthAnA vissyendriysNvidH| pitrAdivadabhinnAstu viSayA bhinnavRttayaH // 6 // viSaya, indriya evaM jJAna eka dUsare ko utpanna karate haiN| ve paraspara bhinna bhI haiM aura abhinna bhii| viSaya apanI vibhinna paryAyoM ke kAraNa vibhinna hone para bhI

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33 dhyAna-dvAtriMzikA pitA-putra prAdi kI taraha kathaJcit abhinna bhI haiN| tAtparya yaha hai ki putra ke binA pitA kA aura pitA ke binA putra kA nirUpaNa karanA saMbhava nahIM hai| ataH ve kathaJcit abhinna bhI haiN| isa prasaMga meM abhidharma koSa-bhASya (1.42) kA nimnokta pATha tulanIya hai cakSuhi pratItya rUpANi cotpadyate ckssurvijnyaanm| tatra ka: pazyati ko vA dRzyate / nirvyApAra hIdaM dharmamAtraM hetu phalamAnaM ca / yahAM cakSu, rUpa evaM cakSurvijJAna-ina tInoM kA paraspara samutthAna batAyA gayA hai / ekasmin pratyaye'STAMgakarmasAmarthyasaMbhavAt / nAnAtvaMkaparINAmasiddhiraSTau tu zaktitaH // 10 // eka hI hetu (karmarUpa pratyaya) meM aSTavidha karma utpanna karane kA sAmarthya hai| ataH eka hI karma aneka bhI hai, eka bhI hai| apanI vibhinna zaktiyoM ke kAraNa vaha aSTa prakAra hai| nAhamasmItyasadbhAve duHkho ghitaissitaa| na nityAnityanAnakyakartAdyekAntapakSataH // 11 // "maiM hUM'- isa pratyaya se svataHsiddha AtmA kA astitva yadi asvIkAra kiyA jAe to saMvega aura mokSAbhilASa vyartha haiM tathA AtmA ko ekAnta rUpeNa nitya, anitya, eka, aneka, kartA athavA akartA prAdi mAnane para bhI saMvega evaM mokSAbhilASa niSpra. yojana haiN| prAyaH aisI hI yukti ke AdhAra para eka bauddha dArzanika ne AtmavAdiyoM ke aAtmasiddhAnta kI utpatti kA nirUpaNa karate huye likhA hai sukhI bhaveyaM duHkhI vA mA bhuvamiti tRSyataH / yaivAhamiti dhIH saiva sahajaM sattvadarzanam / / na hyapazyannahamiti kazcidAtmani snihyati / -pramANavAtika I. 202-3. maiM sadaiva sukhI rahUM, kabhI bhI duHkha mujhe sparza na kare- aisI tRSNA se abhibhUta vyakti sahaja hI zAzvata Atmatattva mAna baiThatA hai| prAtmA ko dekhe binA koI. AtmA meM snehAsakta nahIM bntaa| tAtparya yaha hai ki prAtmavAdI sahaja hI tRSNAbhibhUta ho jAtA hai| isa para siddhasena divAkara kA kahanA hai, isa sahaja Atmasiddhi ko mAnane para hI bauddhoM dvArA svIkRta duHkha-darzana evaM nirvANa kI sArthakatA siddha ho skegii| utpattereva nityatvamanityatvaM ca manyate / pratItyasaMvidbhAvastu kArakeSUpanIyate // 12 //

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jainayoga : citta-samAdhi nityatA evaM anityatA ye donoM dharma utpatti kriyA se sambandhita haiN| pratItyasaMvidbhAva arthAt padArthoM kA paraspara sApekSa astitva yA jJAna kA viSaya honaa| yaha sApekSatA vibhinna kartA, karma, karaNa Adi kArakoM para AdhArita hai| kisI vastu kA astitva yA jJAna kA viSaya honA paraspara sApekSa kArakoM para aAdhArita hai| tAtparya yaha hai ki utpatti 'pratItyasamutpanna' hone ke kAraNa anitya hai, parantu vaha apane avicchinna pravAha ke kAraNa nitya bhI hai| 'pratItyasamutpAda' siddhAnta ko svIkRta karane para nityatva-anityatva rUpa anekAnta meM koI bAdhA nahIM aatii| isa satya kI puSTi prastuta zloka ke uttarArdha meM kI gaI hai| vastutaH bauddhadarzana kI yaha mAnyatA hai ki vastu na zAzvata hai aura na ashaashvt| yaha mAnyatA tabhI buddhigamya ho sakatI hai jaba hama nityatA-anityatA rUpa anekAnta ko svIkAra kreN| abhidharma koza (2.46) meM kahA gayA hai-janyasya janikA jAtina hetupratyayayovinAyahA 'jAti' ko eka svatantra dharma mAnakara pratipAdana kiyA gayA hai ki janya padArthamAtra kI jananI 'jAti' hai| sAtha-sAtha yaha bhI kahA gayA hai ki upayukta hetu evaM pratyayoM ke binA kisI janya padArtha kI utpatti sambhava nahIM hai| ataH eka prakAra kA virodha upasthita hotA hai ki jaba saba janya padArthoM kI janikA jAti hai to hetu evaM pratyaya janya padArthoM kA kyA upakAra karate haiM ? arthAt jAti evaM hetu -- ina donoM meM kisI eka kA astitva mAnane para bhI sArI saMgati baiTha jAtI hai| yadi jAti ko mAnanA hI ho to use nitya-anitya ubhayAtmaka mAnanA hI yuktiyukta hogaa| isa tathya ko siddhasena divAkara ne prastuta zloka meM pratipAdita kiyA hai / jaatiligpriinnaamkaalvyktipryojnaaH| saMjJA mithyA'parA dRSTAH parikSiNvantyacetasaH // 13 // jAti (sAmAnya-lakSaNa), liGga (hetu anumAna ke sAdhana), pariNAma (padArthoM ke pariNamana sambandhI siddhAnta), kAla (atIta Adi kAloM kA astitva), vyakti (svalakSaNa), prayojana (prAzaya yA abhiprAya)-ina viSayoM para mithyA saMjJAeM AdhArita haiM, jo ajJAnI ke duHkha ke hetu banatI haiN| isI tathya kA nirUpaNa dRSTi-prabodha dvAtrizikA ke caturtha zloka meM siddhasena divAkara ne isa prakAra kiyA hai pramANAmyanuvartante viSaye sarvavAdinAm / saMjJAbhiprAyabhedAttu vivadante tapasvinaH // pramANa apane-apane viSayoM meM sahaja rUpa se pravRtta hote haiN| yaha tathya saba cintakoM ke lie samAna rUpa se lAgU hotA hai, parantu vibhinna dRSTiyoM ke samarthaka tathA kathita tapasvI dArzanika apanI-apanI mAnyatAoM ko lekara bhinna-bhinna saMjJAoM evaM prAzayoM ke kAraNa vAda-vivAda meM pravRtta hote haiM isa tathya kA samarthana prAcArya vasubandhu ne bhI apane abhidharma koSa (I. 21) meM isa prakAra kiyA hai vivAdamUlasaMsArahetutvAt kramakAraNAt / caitebhyo vedanAsaMjJe pRthakaskandhau nivezitau //

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35 dhyAna-dvAtriMzikA '. sAre vivAda evaM kalahoM ke mUla meM do tattva vidyamAna haiM--kAmanAoM meM prAsakti evaM apanI-apanI dRSTi ke prati aAgraha / kAmanAoM kI Asakti ke kAraNa gRhastha saMsAra meM phaMse rahate haiN| vibhinna mata-matAntaroM ke prati prAgraha ke kAraNa pravajita saMnyAsI saMsAra-cakra meM paribhramaNa karate rahate haiN| tAtparya yaha hai ki vedanA-AsvAda ke kAraNa gRhastha evaM viparIta saMjJAoM ke kAraNa pravrajita saMnyAsI saMsAra meM cakra kATate rahate haiN| isIlie bhagavAn buddha ne vedanA aura saMjJA kA svatantra dharmoM (padArthoM) ke rUpa meM upadeza diyA hai| yayArthaM vA syAt saMbaMdhaH zabdAdIndriyacetasAm / tadasya jagataH sattvamAtmapratyakSalakSaNam // 14 // (aba graMthakAra uparyukta mantavyoM kI samIkSA ke prasaMga meM kahate haiM-) viSaya, indriya evaM vijJAna yathArtha haiN| 'pratItya samutpanna" hone se ve ayathArtha siddha nahIM hote| kisI dRSTi se ayathArtha mAne bhI jAyeM to bhI vaikalpika rUpa se inheM yathArtha mAnanA yuktisaMgata hai| isa jagat kA astitva prAtma-pratyakSa hai, ataH isakA apalApa nahIM kiyA jA sakatA hai| apane maulika mantavya ko surakSita rakhate hue bhI anekAntavAda, pratItyasamutpAdavAda evaM mAyAvAda kAphI nikaTa pahuMcate haiN| anekAntavAda vastu ke svarUpa kA apalApa nahIM karatA hai| parantu sAtha hI sAtha yaha bhI svIkAra karatA hai ki vastu kA jo svarUpa dRSTigocara hotA hai, vaha hamArI sthUla-indriya evaM jJAnazakti sApekSa hai| sthUla indriyoM dvArA nirapekSa satya kA jJAna saMbhava nhiiN| ataH isa artha meM hamAre jJAna kA viSayabhUta samasta jagat eka prakAra se mAyA jaisA hI hai| satkAryavAdI sAMkhyayogadarzana ne bhI guNoM ke pAramArthika svarUpa ko ajJAta hI mAnA hai, jaisA ki isa kArikA se spaSTa hai guNAnAM paramaM rUpaM na dRSTipathamacchati / yattu dRSTipathaM prAptaM tanmAyeva sutucchakam / / pAtaJjala yogadarzana bhASya (IV. 13) meM uddhRta isI prakAra vauddhadarzana kA "pratItyasamutpAda" bhI pratIyamAna dharmoM ko paraspara utpanna hone ke kAraNa zUnya mAnatA huaA bhI unakA aikAntika nAstitva svIkAra nahIM kara sktaa| tAtparya yaha hai ki anekAntavAda, mAyAvAda evaM pratItyasamutpAdavAda sthUla dRSTi se eka dUsare ke virodhI hone para bhI sUkSmadraSTA ke lie inakA virodha kramaza: vilIna hotA jAtA hai| dravyaparyAyasaMkalpazcetastadva yaJjakaM vacaH / tadyathA yacca yAvacca niravadyeti yojanA // 15 // (citta evaM vacana kI paribhASA dete hue graMthakAra kahate haiM) dravya evaM paryAyoM kA jJAna hI cetas hai evaM usa jJAna kI vyaJjanA hI vacana hai| citta evaM vacana donoM yathArtha haiN| ve dravya, kSetra, kAla aura bhAva se siddha haiN| isa prakAra dravya paryAya saMbandhI

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36 * jaina yoga : citta-samAdhi dArzanika yojanA nirdoSa evaM yathArtha hai / niSekAdijarApAkaparyantaM pauruSaM ythaa| samyagdarzanabhAvAdirapramAda vidhistathA // 16 // jisa prakAra cAra puruSArthoM kI siddhi ke lie garbhAdhAna se mRtyu paryanta aneka saMskAroM kA vidhAna (manusmati 2/16 jaise sthaloM meM upalabdha) hai, usI prakAra samyaktva dIkSA ke bIjAropaNa se lekara apramAda ke pUrNa abhyAsa paryanta vibhinna saMskAroM dvArA sAdhaka cetanA kA UrdhvArohaNa karatA hai| zabdAdiSu yathAlokazcitrAvasthaH pravartate / tadvattamAtmapratyakSaM tyAjyamityubhayo nayaH // 17 // jagat ke prANI (rAga-dveSAdi) vibhinna avasthAoM kA anubhava karate hue zabdAdi viSayoM meM pravRtti-nivRtti karate haiN| yaha pravRtti aura nivRtti prAtma-pratyakSa hai / pravRtti evaM nivRtti rUpa donoM naya vastubhUta sotA haiN| ___ tAtparya yaha ki jagat ke padArtha upAdeya evaM heya donoM prakAra ke haiN| inheM hama mithyA pramANita nahIM kara sakate / ghRNAnukampe pAruSyakArpaNya-parizuddhaye / vratopavratayuktastu smRtisthairyopapattaye // 18 // (isa zloka meM vrata evaM upavratoM kI sArthakatA siddha kI gaI hai / ahiMsA vrata ke aMgIbhUta) dayA evaM anukampA dvArA paruSatA evaM kRpaNatA kI parizuddhi hotI hai / (zeSa) vratoM evaM upavratoM dvArA smRti-sthairya (jAgarUkatA) prApta hai| upadhAnavidhizcitraH zeSAzayavizodhanaH / nyAyyo vAtAdivaiSamyavizeSauSadhakalpavat // 16 // vicitra (anekavidha) upadhAna-vidhi (tapoyoga) dvArA vividha prakAra kI avaziSTa (kleza, karma evaM vipAka) kI vAsanAoM kA zodhana yuktisiddha hai| jisa prakAra viziSTa auSadha-kalpa dvArA vAta, kapha Adi dhAtuoM kI viSamatA dUra hotI hai / ___ tAtparya yaha hai ki vratoM evaM upavratoM dvArA niruddha karmoM ke atirikta karmavAsanAnoM kI nirjarA tapoyoga dvArA saMbhava hai| tulanA kareM-tattvArthabhASya TIkA (IX. 6) : saMyamAtmanaH zeSAzayavizodhanArtha bAhyAbhyantaratapanaM tpH| na vidhiH pratiSedho vA kuzalasya pratitum / tadeva vRttamAtmasthaM kaSAyaparipaktaye // 20 // kuzala vyakti ke lie pravRtti ke vidhAna evaM niSedha anivArya nahIM haiN| (jo AcaraNa ajJAnI vyakti ko saMsAracakra meM phaMsAe rakhatA hai) vahI jJAnI vyakti ke lie kaSAyamukti kA sAdhana bana jAtA hai|

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dhyAna-dvAtriMzikA isa saMdarbha meM prAyAro kA yaha sUtra ullekhanIya hai--'kusale puNa No baddhe, No mukke| se jaM ca prArabhe, jaM ca NArabhe . (I. 2, 182-83) / kuzala puruSa apanI pravRtti aura nivRtti meM na baddha hotA hai aura na mukta, arthAt jJAnI vyakti pravRtti-nivRtti rUpa karmaphaloM se aspRSTa rahatA hai| isa prasaMga meM vasubaMdhu dvArA abhidharmakoSa bhASya . (XI. 34) meM uddhRta nimnalikhita zloka viziSTa prakAza DAlatA hai kRtvA'budho'lpamapi pApamadhaH prayAti kRtvA budho mahadapi prajahAtyanartham / majjatyo'lpamapi vAriNi saMhataM hi pAtrIkRtaM mahadapi plavate tadeva // ajJAnI vyakti svalpa pApa se hI adhogati meM calA jAtA hai, jabaki prajJAvAn vyakti mahAn pApa karatA huA bhI anarthoM se baca jAtA hai| jisa prakAra eka choTI-sI sUI ghanIbhUta hone ke kAraNa pAnI meM DUba jAtI hai aura jahAja rUpa meM pariNata vizAla lauhakhaMDa pAnI kI sataha para tairatA rahatA hai| na doSadarzanAcchuddhaM vairAgyaM viSayAtmasu / mRdupravRttyupAyo'yaM tattvajJAnaM paraM hitam // 21 // viSaya evaM zarIra Adi ke doSa-darzana mAtra se zuddha vairAgya saMbhava nahIM hai| yaha to eka prArambhika sarala pravRtti hai| vAstavika Atmahita to tattvajJAna yA samyagdarzana se hI saMbhava hai| isa prasaMga meM zrImadbhagavadgItA (II, 56) kA nimnalikhita zloka kAphI prakAza DAlatA hai viSayA vinivartante nirAhArasya dehinaH / rasavarja raso'pyasya paraM dRSTvA nivartate // (rUpa, rasa Adi viSayoM se nivRtta) nirAhAra vyakti apane ko viSayoM se haTA letA hai, parantu isase Atmazuddhi nahIM hotI, kyoMki viSayoM ke prati usakI Asakti banI rahatI hai / yaha Asakti prAtma-darzana se TUTatI hai| arthAt samyak-darzana se hI vAstavika vairAgya saMbhava hai| zraddhAvAn viditApAyaH parikrAMtaparISahaH / bhavyo gurubhirAdiSTo yogAcAramupAcaret // 22 // duHkha-jJAna se jise zraddhA upalabdha hai, jisameM parISahoM ko sahane kA parAkrama hai evaM jise guru ne Adeza de diyA hai, vahI sAdhaka vastutaH yogAbhyAsa kA adhikArI hai| prastuta zloka meM 'zraddhAvAn viditApAya:' yaha abhyukti 'duHkha tattva ke samyak darzana hone para hI zraddhA kI utpatti hotI hai', isa tathya kA nirUpaNa karatI hai| prAcArya

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38 jainayoga : citta-samAdhi vasubaMdhu viracita abhidharmakozabhASya (II) kA duHkha viSayaka yaha kathana ki zraddhA kA rahasya duHkha meM chipA huA hai (duHkhopaniSacchaddhA) isa satya kI paripuSTi karatA hai / zucau niSkaMTake deze samaprANavapurmanAH / svastikAdyAsanajayaM kuryAdekAgrasiddhaye / / 23 / / sAdhaka svaccha va niSkaMTaka (strI, pazu evaM paNDaka rahita) sthAna meM prANa evaM mana ko saMtulita kara ekAgratA kI siddhi ke lie svastikAdi prAsanoM para vijaya pAne kA prayatna kre| prANAyAmo vapuzcittajADyadoSavizodhanaH / zaktyutkRSTakalatkAryaH prAyeNaizvaryasattamaH // 24 // (aisI prAsana-siddhi ke anantara) prANAyAma dvArA zarIra evaM citta kI jar3atA dUra kare / isa prANAyAma ke dvArA utkRSTa zaktiyoM kI prApti hotI hai evaM sabhI prakAra ke (aNimA Adi) aizvarya upalabdha hote haiM / krUrakliSTavirtakAtma-nimittAmaya kaNTakAn / uddharen matizabdAdivapuHsvAbhAvya darzanAt / / 25 / / krUra, klezayukta evaM hiMsAtmaka nimitta rUpI vyAdhi-kaMTakoM ko dUra kare / yaha mana, zabdAdi viSaya evaM kAya ke svabhAva kI prekSA se hI saMbhava hai| carasthiramahatsUkSmasaMjJAjJAnArthasaMgatiH / yathAsukha jayopAyamiti yAyAjjitaM jinam // 26 // nitya-anitya, mahat-sUkSma, jJAna-ajJAna rUpI paraspara virodhI arthoM kI saMgati yukti siddha hai| (isa saMgati kI dezanA jina bhagavAn ne anekAMta ke mAdhyama se kI hai| ataH) paraspara virodhI dRSTiyoM para sahaja vijaya pAne vAle, AtmajayI jina bhagavAn kI zaraNa svIkAra kre| ityAsravanirodho'yaM kaSAyastambhalakSaNaH / taddharmyamasmAcchuklaM tu tamaHzeSakSayAtmakam / / 27 / / isa prakAra yaha prAsravoM ke nirodha kA pratiphalana kaSAyopazamana hai| yahI dharmadhyAna hai| isase sAdhaka zukla-dhyAna kI ora agrasara hotA hai, jisase aMvaziSTa tama (kaSAya evaM ajJAna) kA nAza hotA hai (yaha pRthaktva-vitarka-savicAra rUpa prathama zukla-dhyAna kI avasthA hai)| uparyukta zlokatraya meM dharmadhyAna kA jo pratipAdana kiyA gayA hai, vaha jaina dhyAnamArga para eka asAdhAraNa prakAza DAlatA hai| prAcIna paramparA meM dharma-dhyAna ke antargata AjJAvicaya, upAyavicaya, vipAkavicaya evaM saMsthAnavicaya kA vidhAna hai| prastuta padyoM meM granthakAra dharmadhyAna kI eka naI vyAkhyA upasthita karate haiM / unakA kahanA hai ki jJAna,

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dhyAna-dvAtriMzikA viSaya evaM zarIra ke avalokana dvArA hiMsA, dveSa Adi cittavRttiyoM kA vizuddhIkaraNa kiyA jA sakatA hai, jisakI tulanA vipazyanA bhAvanA ke antargata kAya, vedanA, citta evaM dharmoM ke vicaya se kI jA sakatI hai (abhidharmakoza VI. 14) / nityatva-anityatva Adi dvandvAtmaka dRSTiyoM kA samAdhAna anekAnta rUpI madhyasthabhAva ke anuzIlana dvArA kiyA jA sakatA hai| kaSAya evaM mithyAdRSTiyoM kA prAsrava ke rUpa meM nirUpaNa kara unake nirodha ko dharma-dhyAna kA marma batAyA gayA hai| dharma-dhyAna kA aisA yuktiyukta nirUpaNa kisI anya jainAcArya ne zAyada hI kiyA ho| bauddha paramparAgata vipazyanA bhAvanA kA bhI samAveza granthakAra ne dharma-dhyAna meM kuzalatA se kiyA hai| vastutaH dharma-dhyAna aura vipazyanA-ina donoM kI vicayAtmakatA eka dUsare ko kisI bindu para eka kara detI hai| abhidharmakoza adhyAya 2 kI kArikA 3 meM dharma-pravicaya svarUpa hone ke kAraNa buddhakRta abhidharma dezanA ko sArthaka batAyA gayA hai| vaha mananIya hai| kArikA isa prakAra hai dharmANAM pravicayamantareNa nAsti klezAnAM yata upazAntaye'bhyupAyaH / klezazca bhramati bhavArNave'tra loka _ staddhetorata uditaH kilaissshaastraa|| nehArambhaNacAro'sti kevalodIraNavyayau / anantazvarya sAmarthya svayaM yogI prapadyate // 28 // tatkSIyamANaM kSINaM tu crmaabhyudykssnne| kaivalyakAraNaM paMkakalalAmbuprasAdavat // 26 // (yugmam) __ yahAM (zukla-dhyAna ke dvitIya caraNa meM) pAlambanoM meM saMcaraNa nahIM hotA hai / (ataH isa dhyAna ko ekatva-vitarka-avicAra saMjJA dI gaI hai|) kevalamAtra udIraNa evaM kSaya hotA hai| yaha (jJAnAvaraNIya evaM cAritra-mohanIya karma kI) kSIyamANa avasthA hai| (jo 10 veM guNasthAna meM hotI hai| isake anantara kaSAyoM ke saMpUrNa) kSaya se yogI carama abhyudaya avasthA meM pahuMcatA hai| (yahAM dasaveM evaM bArahaveM guNasthAna kA varNana hai / dasaveM gaNasthAna meM cAritra-mohanIya kA saMjvalana aMza kSIyamANa kI avasthA meM rahatA hai| bArahaveM guNasthAna meM) kaivalya udaya ke pUrva kSaNa meM yaha kaSAya kSINa paryAya meM AtA huA kaivalya kA kAraNa banatA hai| isa kaivalya kI tulanA saMpUrNa rUpa se paMka-rahita nirmala jala se kI gaI hai| cakSurvadviSayakhyAtiravadhijJAnakevale / zeSavRttivizeSAttu te mate jJAna darzane // 30 // avadhijJAna tathA kevalajJAna meM viSayoM kA sAkSAtkAra usI prakAra hotA hai, jisa prakAra cakSu dvArA apane viSayoM kA sAkSAtkAra kiyA jAtA hai| (yadyapi cakSurjJAna vAstava meM parokSajJAna hai tathApi pAramArthika pratyakSajJAna-avadhi aura kevalajJAna kI

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40 jaina yoga : citta-samAdhi tulanA kisI parokSajJAna se karanI ho to cakSurjJAna se hI kI jA sakatI hai| cakSurjJAna sAkSAt jJAna kA pratIka hai / ) kevalI ke jJAna evaM darzana meM apanA vaiziSTya hai jo unheM anya jJAnavRttiyoM se pRthak pramANita karatA hai / jagatsthitivazAdAyustulyaM vedyAdyapi trayam / karotyAtmasamudghAtAdyogazAntirataH param // 31 / / ___ kevalI saMsAra-sthita kI caramAvasthA meM Atma-samudghAta dvArA vedanAdi karmatraya (arthAt vedanIya, nAma, gotra) ko Ayu ke samakAlIna banAte hue ayogI guNasthAna meM sabhI prakAra ke yogoM kI uparati karate haiM / sarvaprapaJcoparataH zivo'nanyaparAyaNaH / sadbhAvamAtraprajJaptinirupAkhyo'tha nirvRtaH // 32 // __sAdhaka sarvaprakAra ke prapaJcoM se rahita, ziva, anupama, paramapada rUpa nirvANa kI upalabdhi karatA hai, jo sattA mAtra dvArA upalakSita evaM anirvacanIya hai| mUlamadhyamakakArikA XXV. 24 zlokAMza 'sarvopalambhopazamaH sarvaprapaJcopazamaH zivaH' prastuta zloka ke prathama carama sarvaprapaJcoparataH zivaH' se tulanIya hai / pradIpadhmAnavaddhayAnaM cetanAvadviceSTitam / te vikalpavazAdbhinne bhavanirvANavartmani // 33 // saMsAra se mukti kI ora le jAne vAle dhyAna-mArga ke do vikalpa haiN| eka kI tulanA pradIpa ke bujhane se aura dUsare kI tulanA ekAgratA yukta sacetana pravRtti se kI gaI ye do vikalpa zukladhyAna ke tRtIya evaM caturthapAda se saMbandhita haiN| tRtIyapAda kA saMbandha jIvana-mukta se hai, jo apanI vAcika evaM kAyika ceSTAoM se jagat-kalyANa meM pravRtti karate haiN| caturthapAda vizuddha nirvANa mArga hai, jo sarvaprakAra kI vAcika evaM kAyika kriyAoM se rahita hone ke kAraNa sarvathA prakriyA rUpa hai| isI kI pariNati siddhAvasthA hai| jinopadezadiGmAtramitIdamupadarzitam / yadavetya smRtimatAM vistarArtho bhaviSyati // 34 // ___ isa prakAra jinopadiSTa dhyAnamArga kA dizApradarzana mAtra kiyA gayA hai, jisake samyak anuzIlana se prajJAvAn vyaktiyoM ko vistRta jJAna prApta ho skegaa|

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CITTASAMAHITTHANAS or The Ten Stages of the Concentrated Mind Dr. Nathmal Tatia I. INTRODUCTORY The fifth chapter of the Ayaradasao gives a very lucid and simple exposition of the entire course of spiritual development, starting with the practice of the five samitis (comportments) and three guptis (restraints), and passing to the various stages of knowledge, through the practice of meditation. The chapter can be considered as one of the earliest Ardhamagadbi texts embodying the essence of Mahavira's teaching. It gives in fact the nirgrantha ideology in its simplest form. The eight matrices of the scripture (pravacana-mata) are here held to constitute the entire course of preliminary conduct which is the basis of spiritual progress. They are followed by the practice of meditation which leads to the various stages of enlightenment. These stages are briefly ten as described below. II. THE TEN STAGES 1. At the first stage of the concentrated mind, there arises the knowledge of the essential nature of things (dhamma-cinta) that was never experienced before at any time and the entire range of the dhammas is comprehended as a result thereof. Such knowledge has a very close affinity to what is expressed in the following utterance of the Buddha when he attained enlightenment about the first noble truth called dukkha (suffering): idam dukkhar ariya-saccam ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhun udapadi, nanan udapadi, panna udapadi, vijja udapadi, aloko udapadi (on realizing that this indeed is the noble truth of suffering, there arose in me vision, knowledge, insight, wisdom, light, not heard of before at any time). Such experience is repeated in respect of the other three noble truths, viz, the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering. Such enlightenment is called dhammacakkhu ( the eye that discerns the nature of the truth). The dhamma-cinta mentioned above is identical with what is called

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42 Citta-Samadhi : Jaina Yoga samyag-darsana (right vision) that is identical with the fourth gunasthana. Even as the person born blind can see the world as it is on the sudden acquisition of the eye-sight, so can the soul having experienced the vision see the truth as it is such vision is comparable to the stambhara prajna of Yogadarsana.? 2. At the second stage, there arises the memory of one's own past lives as a result of the practice of meditation. Such memory did never arise in him before at any time. This is known as pubbenivasa-nussatinana (memory of the past lives) in Buddhism, which is the result of meditation. In the Yogadarsana, this is called junmakathanta-sambodha (the memory of the whereabouts of past lives) that arises on the achievement of steadfastness in the vow of non-possession (aparigraha-sthairye janma-kathanta- sambodhah). The meditation on the samskaras (impressions) can also lead to the memory of the past lives. 3. At the third stage, there arise veritable dreams that were never experienced before. The tradition says that Lord Mahavira saw ten dreams before attaining kaivalya, which symbolized his future achievements. The Buddha also is reported to have dreamt five dreams before attaining sambodhi.? The importance of dream for the steadiness of the mind is recognized in the Yogadarsana8: svapnanidrajnanalambanam ca, that is, the mind of the yogin who has seen a beautiful image of Siva in dream or has a memory of deep pleasant sleep develops steadiness in meditation. 4. At the fourth stage, there arises an unprecedented vision of deities, divine supernormal powers, divine radiance, divine majesty. In the Yogadarsana, it is said that a yogin is able to meet his desired deities by means of svadhyaya 'recitation of scripture' (svadhyayad isgadevata-samprayogah). Again in murdhajyotisi siddha-darsanam10, it is said that the yogin, by concentrating his mind on the light of the susumna, gets the vision of emancipated souls who live in the region between the earth and the heaven. 5. At the fifth stage, there arises clairvoyance (ohinana, Skt. avadhijnana) which did never arise before. This is comparable to the dibbacakkhunana of the Buddhists. 11 In the Yogadarsana, 12 it is said that extra-sensory perception of

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Cittasamahitthanas subtle, concealed, remote, past and future objects takes place by the power of meditation, and it is possible for the yogin to hear, feel, see, taste and smell super-sensuous sound, feeling, colour (and shape), taste, and smell. 6. At the sixth stage, which is not different from the fifth and is rather a necessary concomitant of it, there arises clair-intuition (ohidansana, Skt. avadhidarsana). The distinction between nana and damsana has been discussed by the great Jaina acaryas like Siddhasena Divakara, Jinabhadragani Ksamasramana and also by Yasovijaya of the seventeenth century A.D. The expression darsana (which is the Sanskrit form of darsana) has also a quite different connotation. It means the realization of truth as it is without the services of any other instrument of knowledge. It is direct intuition of the truth. 7. At the seventh stage, there arises the power of thought-reading (manapajjava-nana) which never arose before The yogin can' now know the phases of the mind of the fully-developed rational five-sensed beings. This is comparable to the Buddhist cetopariyayanana,13 that is achieved by the power of meditation. In the Yogadarsana, 14 it is laid down that by concentration on the mind of others there arises the knowledge of other minds. 8. At the eighth stage, there arises pure and perfect knowledge that never arose before, and the yogin is able to know the cosmos (loka) and the transcosmos or a-cosmos (aloka). The nature of pure and perfect koowledge which is expressed by the word kevala-nana is a controversial issue. Usually kaivalya is identified with sarvajnata (omniscience). But in the Yoga system of philosophy, kaivalya is pure light of consciousness that has nothing to do with knowledge in the ordinary sense of the term. In Jainism also, kaivalya is evidently purity of the soul cleansed of its impurity of passions (kasaya). The Buddhist conception of bodhi, the equivalent of Jaina kaivalya, also deserves mention in this connection. The bodhi is defined by Vasubandhu in his Abhidharmakosa, 15 as the knowledge of the non-rise of klesa (affliction) in the future and also the knowledge of its absolute destruction, anutpadaksayajnane bodhih Corresponding to this highest state of knowledge of the Jainas, there is the highest stage of vipassana-nana (introspective knowledge) called asavakkhaya-nana (knowledge of the destruction of the intoxicant

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Citta-Samadbi : Jaina Yoga * afflictions).16 The power of omniscience is also ascribed to the Buddha. In the Yagadarsana, 17 there is the mention of vivekajam jnanam which is almost identical with the sarvajnata of Jainism. Such knowledge is achieved by concentration on the moment and its sequence (ksana-tatkramayoh samyamad vivekajam jnanam). 9. At the ninth stage, there arises pure and perfect intuition (kevaladarsana) that never arose before. The distinction between kevalajnana and kevala-darsana and their occurrence in succession is a debatable issue. 10. At the tenth stage, which is the highest, there arises pure and perfect disembodied existence, the like of which was never attained before. It is the cessation of all suffering. This is the highest attainment called siddhatva. It can be compared to the anupadisesa-nibbana of the Buddhists, ignoring the negative interpretation that is imposed on the concept by scholars, ancient as well as modern. III. VERSIFIED SUMMARY The account of the ten stages of the concentrated mind is followed by seventeen slokas (verses) that contain the summary of the chapter. In consideration of their lucid style and the importance of their contents as giving a complete view of the nirgrantha discipline, we are tempted to attempt a versified rendering of them : 1. With mind pure and passionless, And deeply in meditation engrossed; Firm in righteousness with doubts gone, The joy of nivvana one achieves. 2. With the recollection of lives past, Never for this world he longs; The highest state of the self, Perceives he in memory deep. 3. Dreams true forthwith he dreams, Restrained fully as he is; Crossing the ocean of samsara soon, Releases himself from suffering all. 4. Taking abode in wilderness, And meditating in loneliness;

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45 Cittasamahitthanas With scanty diet, self-restrained, Gets vision of deities soon. 5. Free from desires all, Enduring misfortunes resigned; The power of clairvoyance he gets, Engaged in penance and self-possessed. 6. With coloration by austerities made clean, Shines bright his intuition pure; Above, below and in front, Does his clear intuition spread. 7. With coloration restrained in full, And free from discursive view; Liberated from bondage clean, His soul the mental phases does know. 8. When the coating over knowledge, Vanishes in full; The victor does know, The cosmos and a-cosmos too. 9. When the coating over intuition, Vanishes in full; The victor does intuit, The cosmos and a-cosmos too. 10. When by intensive penance pure, Freed is he from delusions all; The entire cosmos and a-cosmos too, Intuits he, restrained in full. 11. As when pricked on the crest, A palm-tree dies; So do the karmas wither, When delusion departs for good. 12. As when the commandant is killed, The army does flee; So do the karmas vanish, When delusion has for ever gone. 13. As fire smokeless, Is extinct with fuel exhausted; So do the karmas decay, When delusion for ever departs.

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Citta-Samadhi : Jaina Yoga 14. As a tree with roots dried up, Grows not even though watered; So never rise the karmas, When delusion for ever departs. 15. As of the seeds burnt up, Sprouts do never come; So of the karmic seed decayed, Sprouts of samsara do never spring. 16. Relinquishing the body gross, And the name and status; Also tearing up the life-span and suffering, Pure he becomes, the Perfect One. 17. Thus enlightened, O long-lived one, And with mind concentrated; Following the stairs pure, Purity does the soul attain. References 1 Mahavagga, p. 13, 2 1. 48. 3 Mahavagga, p. 71. 4 Yogadarsana, II. 39. 5 Ibid., III. 18. 6 Thanam, X. 103. 7 Anguttara Nikaya, II, p. 480. 8 I. 38. 9 II. 44. 10 Yogadarsana, III. 32. 11 Digha Nikaya, I, p. 72. 12 III. 36. 13 Digha Nikaya, I, p. 70. 14 III. 19. 15 IV. 67 ab. 16 Digha Nikaya, I, p. 73. 17 III. 53-54.

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vAcakazrImadumAsvAtiviracitaM tattvArthAdhigamasUtraM svopajJabhASyeNa siddhasenakRtaTIkayA ca samalaGa kRtam dhyAnaprakaraNamAtraM !x.27 taH IX.46 paryantam TIKA samyaktvAditrayaM mokSasAdhanaM, tatrApi dhyAnaM garIyastannirUpaNAyAha-6 SUTRA uttamasaMhananasyakAgracintAnirodho dhyAnam / (IX.27) BHASYA uttamasaMhananaM vajrarSabhanArAcaM vajranArAcaM nArAcaM ardhanArAcaM c| tadyuktasyaikAgracintAnirodhazca dhyAnam / (27) TIKA uttamaM-prakRSTaM saMhananam-asthanAM bandhavizeSaH / uttamaM saMhananamasyetyuttamasaMhananaH / taduttamasaMhananaM caturvidhaM-vajrarSabhanArAcaM vajranArAcaM nArAcamardhanArAcam / vajra-kIlikA, RSabha:-paTTaH, nArAco-markaTabandhaH / prathamaM tritayayuktam / dvitIyasaMhanane paTTo nAsti / tRtIye vajrarSabho na staH / tato'vajrarSabhamardhavajrarSabhaM nArAcaM cetyanena catvAro bhedA: pratipAdyA uttamasaMhananavAcyAH / uttamasaMhananagrahaNaM nirodhe kArye prativiziSTasAmarthyapratipAdanArtham / tasyottamasaMhananasya ekAgracintAnirodho dhyAnam / agram-Alambanam / ekaM ca tadagraM cetyekAnam ekAlambanamityarthaH / ekasminnAlambane cintaanirodhH| calaM cittameva cintA, tannirodhastasyakatrAvasthApanamanyatrApracAro nirodhaH / ato nizcalaM sthiramadhyavasAnamekAlambanaM chadmasthaviSayaM dhyAnam / kevalinAM punarvAkkAyayoganirodha eva dhyAnam, abhAvAnmanasaH / nAvAptakevalasya manovyApAraH samasti, sakalakaraNagrAmanirapekSatvAditi / tadyuktasyeti tena prativiziSTena saMhananatrayeNAdyena caturthena vA yuktasya-sampannasya ekAgracintAnirodhaH / cazabdAd vAk-kAyanirodhazca dhyAnam / atra ca dhyAtA saMsAryAtmA / dhyAnasvarUpamekAgracintAnirodhaH / dhyAtinimiti bhAvasAdhanaH / kAlato muhUrtamAtram / catuHprakAramAdibhedena / dhyeyaprakArAstvamanojJaviSayasaMprayogAdayaH / zokAkrandanavilapanAdilakSaNamArtam, utsannabahvAdilakSaNaM raudram / jinapraNItabhAvazraddhAnAdiliGga dharmyam / abAdhA'sammohAdilakSaNaM zuklam / phalaM punastiryaG-na raka-devagatyAdimokSAkhyamiti krameNa / uttamasaMhananapadArthalabhyo dhyAtA abhihitaH / dhyAnasvarUpaM bhAvasAdhanatA ca vijnyeyaa| (27) samprati dhyAnakAlapramANanirUpaNAyAha

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48 citta-samAdhi : jaina yoga SUTRA A muhUrtAt / (IX.28) BHASYA taddhayAnamA muhUrtAd bhavati parato na bhavati durdhyAnatvAt / (28) TIKA A muhUrtAditi / ghaTikAdvayaM muhUrtaH / abhividhAvAGa / antarmuhUrtaparimANaM na parato muhUrtAdityarthaH / tayAnamityAdi / tadetat sAmAnyalakSaNoktaM dhyAnaM caturvidhamapyAmuhUrtAt bhavati, parato na bhavatyazaktereva / yasmAnmohanIyakarmAnubhAvAt saMklezAd vA vizodhyA vAntarmuhUrtAt parAvartate / uktaM ca-- nAntarmuhUrta kAlaM vyatItya zakyaM hi jagati saGkleSTum / nApi vizoddhaM zakyaM pratyakSo hyAtmanaH so'rthaH / kiM punaH kAraNaM parato na dhyAnamastItyAha-dunitvAt / duritizabdo vaikRte vartate / vikRto varNo duvarNa iti yathA / evaM vikRtaM dhyAnaM vikArAntaramApannaM durdhyAnamiti / athavA vyaddhau duHzabdaH / RddhiviyuktA yavanA duryavanaM duSkambojamiti / evaM dhyAnalakSaNavinirmuktaM durdhyAnam / anIpsAyAM vA duHzabdaH / anIpsito'syA bhaga iti durbhagA kanyA / evamanIpsitaM durdhyAnamiti / tadbhAvo durdhyAnatvam / tasmAd durdhyAnatvAnna parato dhyAnamasti / (28) sAmAnyena dhyAnalakSaNamabhidhAya samprati bhedakathanAyAha SUTRA Arta-raudra-dharmya-zuklAni / (Ix.29) BHASYA taccaturvidhaM bhavati-tadyathA AtaM, raudra, dharmya, zuklamiti / (29) TIKA kRtadvandvAnyArtAdIni napuMsakabahuvacanena nirdiSTAni-taccaturvidhaM bhavatItyAdi / taddhayAnaM sAmAnyena lakSitaM caturvidhaM bhavati-caturdhA bhidyte| catasro vidhA yasya taccaturvidham / vidhApradarzanAyAha-tadyatheti / AtaM, raudra, dharmya, zukla miti / tatrArtasya zabdanirbhedAbhidhAnam / Rtazabdo duHkhaparyAyavAcyAzrIyate / artergamikriyAparispandino niSThApratyayAntaH / 'tasmAdAgatA'theM taddhitapratyayo Nit / Arta duHkhabhavaM duHkhAnubandhi ceti / tathA cAmanojJaviSayaprayogo duHkham / vedanA ca netrazirodazanAdikA duHkhameva / tathA manojJaviSaya viprayogo'zarmaiva / nidAnamapi citta duHkhAsikayaiva kriyata ityupapannaH pratyayArthaH / tathA rodayatyaparAniti rudro duHkhasya hetuH / tena kRtaM tatkarma vA raudram / prANivadhabandhapariNata Atmaiva rudra ityarthaH / dharmaH kSamAdidazalakSaNakastasmAdanapetaM dharmyam / zuklaMzuci nirmalaM sakalakarmakSayahetutvAditi / zugvA duHkhamaSTaprakAraM karma tAM ca zucaM klamayati

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46 tasvArthasUtrasya dhyAnaprakaraNam glapayati nirasyati zuklamiti / etAvadeva dhyAnaM caturvidhamiti / (29) BHASYA teSAm TIKA teSAmityanena sUtraM sambadhnAti SOTRA pare mokSahetU / (IX.30) BHASYA teSAM caturNAM dhyAnAnAM pare dharmya-zukle mokSahetU bhavataH / pUrve tvArtaraudra saMsArahetU iti / (30) TIKA teSAM cturnnaamityaadi| yAni prastutAni dhyAnAni teSAmArta-rodra-dharma-zuklAnAM caturNA dhyAnAnAM sUtrasannivezamAzritya pare dharmya-zukle mokSahetU-mukteH kAraNatAM pratipadyate / tatrApi sAkSAt mukteH kAraNIbhavataH pAzcAtyo zukladhyAnabhedI sUkSmakriyamapratipAti vyuparatakriyaM cAnivati / dharmyadhyAnaM punarAdyAbhyAM saha zuklabhedAbhyAM pAraMparyeNa mokSasya kAraNaM bhavati, na sAkSAditi / tatazcaitaddharmyadhyAnAdi devagatermuktezca kAraNaM, na muktereva / arthAdidamagamyamAnamAha-pUrve tvArtaraudra saMsArahetU iti / bArta-raudrayoH saMsArahetutaiva, na jaatucinmuktihetutaa| saMsArazca nArakAdibhedazcaturgatika iti / paramArthatastu rAgadveSamohAH saMsArahetavaH / tadanugataM cAtaraudrarUpamapi prakRSTatamarAgadveSamauhabhAjaH / ataH saMsAraparibhramaNahetutA tayoriti / (30) BHASYA atrAha-kimeSAM lakSaNamiti / atrocyate TIKA samprati dhyeyaprakArA viSayaviSayivikalpanimittabhedenocyante-atrAhetyAdi sambandhaH / lakSyate yena tallakSaNaM vilApazokAdi / amanojJaviSayasambandhe krandati zocatIti lakSyate aartdhyaayii| SUTRA ArtamamanojJAnAM samprayoge tadviprayogAya smRtismnvaahaarH| (IX.31) BHASYA amanojJAnAM viSayANAM samprayoge teSAM viprayogArtha yaH smRtisamanvAhAro bhavati tadArtadhyAnamityAcakSate / (31) / kiJcAnyat TIKA ArtamamanojJAnAmityAdi / aartshbd| pUrvavad vyAkhyeyaH / ayaM cAparaprakAraH /

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citta-samAdhi : jaina yoga atirdhAturduHkhArthaH / tasyAtiriti rUpam / atizca-duHkhaM zArIraM mAnasaM cAnekaprakAraM; tasyAM bhavamAtaM dhyAnam / amanojJA-aniSTAH zabdAdayaH, teSAM samprayoge sambandhe indriyeNa saha samparke sati caturNI zabda-sparza-rasa-gandhAnAmekasya ca yogyadezAvasthitasya dravyAdeH svena viSayiNA grAhyagrAhakalakSaNe samprayoge sati tadviprayogAyeti / tditymnojnyvissyaabhismbndhH| teSAmamanojJAnAM zabdAdInAM viprayogo'pagamastadarthaM viprayogAyAniSTazabdAdiviSayaparihArAya yaH smRtisamanvAhArastadArtam / smRtisamanvAhAro nAma tadviprayogAdevAnugrahapratipattIcchayA ya AtmanaH praNidhAnavizeSaH / sa samanvAhAraH smRteH kathamahamasmAdamanojJaviSayasamprayogAd vimucyeyeti / smaryate'neneti smRtirmano'bhidhIyate / smRtihetutvAd vA smRtirmanaH / tasyAH smRteH praNidhAnarUpAyAH samanvAharaNaM samanvAhAraH / amanojJaviSayaviprayogopAye vyavasthApanaM manaso nizcalamArtadhyAnam / kenopAyena viyogaH syAdityekatAnamanonivezanamArtadhyAnamityarthaH / (31) kiJcAnyaditi sambadhnAti, prakArAntaramanyadasyArtasyAstItyAha SUTRA vedanAyAzca / (IX.32) TIKA vedanaM--vedanAyA anubhavaH / anantarasUtramanuvartate tadabhisambadhnan bhASyakRdAha BHASYA vedanAyAzcAmanojJAyAH samprayoge tadviprayogAya smRtisamanvAhAra Artamiti / (32) / kiJcAnyat TIKA vedanAyA amanojJAyA ityAdi / sukhA du:khA cobhayI vednaa| tatrAmanojJAyAH samprayoge vedanAyAH prakupitapavanapittazleSmasannipAtanimittairupajAtAyA: zUlaziraHkampajvarAkSizravaNadazanAdikAyAstadviprayogAya smRtisamanvAhAro dhyAnamArtam / eSa dvitIyo vikalpaH / kiJcAnyadityArtaprakArAntaraM darzayati SUTRA viparItaM manojJAnAm / (IX.33) BHASYA manojJAnAM viSayANAM manojJAyAzca vedanAyA viprayoge tatsamprayogAya smRtisamanvAhAra Artam / (33) / kiJcAnyat TIKA manojJA-abhirucitA iSTAH prItihetavaH / teSAM viparItaM saMyojanaM kAryam / mnojnyaanaamityaadi| manojJAnAM viSayANAM vedanAyAzca manojJAyAH viparItaM pradhAnArthAbhi

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tattvArthasUtrasya dhyAnaprakaraNam sambandho viparItazabdena kriyata ityAha-viprayoge tatsamprayogAyetyAdi / tatsamprayogArthastatsamprayogAya samprayogaprayojanaH smRteH smnvaahaarH| kathaM nu nAma bhUyo'pi taiH saha manojJaviSayaiH saMprayogaH syAnmameti / evaM praNidhatte dRDhaM manaH / tadapyArtamiti / (33) kiJcAnyaviti turIyamArtaprakAraM darzayati ___SUTRA nidAnaM ca / (IX.34) BHASYA kAmopahatacittAnAM punarbhavaviSayasukhagRddhAnAM nidAnamArtadhyAnaM bhavati / (34) TIKA nipUrvAd dAterlavanArthasya lyuTi rUpam / nidAyate-lUyate lupyate yenAtmahitamaikAntikAtyantikAnAbAdhasukhalakSaNaM tanidAnamiti / cshbd| samuccaye / eSa cArtaprakAra ityrthH| kAmopahatacittAnAmityAdi / kAmaH- icchAvizeSaH zabdAzupayogaviSayaH / athavA madanaH-kAmaH / ciramugraM tapo'nuSThAya karmakSapaNakSamamadIrghadarzitayA svalpasya vinazvarasyAvitRptikAriNaH suramanujasukhaizvaryasaubhAgyAdeH kRte, tatraiva kRtadRDhapraNidhAnAH, bahvavinazvaraM satatatRptikAraNamuktisukhamanupamamavamanya pravartamAnAH, kAmopahatacetasaH punarbhavaviSayagRddhA vidadhati yannivAnaM tadArtadhyAnaM nidAnarUpam / eSa evArtho vibhaktyantareNa pratipAditaH-kAmopahatacittAnAM punarbhavaviSayasukhagRkhAnAM nidAnamArtadhyAnaM bhavatIti / tasyatasyArtadhyAnasya catuHprakArasyApi zokAdIni lakSaNAni bhavanti, yairArtadhyAyI lakSyate karatalaparyastapramlAnavadanaH zocati krandati vilapati hA hA aho dhik kaSTaM huM mRto'smyurastADaM paridevate dIrgha nizvasiti kavoSNaM zUnyavyAkSiptacitta ivopalakSyate / tathA kalahamAyAmAtsaryAsUyAstathA aratiH strIbhojanakathA suhRtsvajanAnurAgAzca tasya lakSaNAni bhavanti parisphuTAnIti / (34) itthamArtadhyAnaM sabhedakamabhidhAyA'dhunAsyaiva dhyAtAraH svAmino nirUpyanta iti tadarthamAha SOTRA tadaviratadezaviratapramattasaMyatAnAm / (IX.35) BHASYA tadetadAtadhyAnamaviratadezaviratapramattasaMyatAnAmeva bhavatIti / (35) TIKA tadityArtamabhisambadhyate / tadArtadhyAnamaviratasamyagdRSTayAdInAM trayANAM svAminAM

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citta-samAdhi : jaina yoga sambhavati / etasya trayaH svAminazcaturtha-paJcama-SaSThaguNasthAnavartinaH krameNAviratadezaviratapramattasaMyatAH / aviratazcAsau samyagdRSTizcetyaviratasamyagdRSTi: / apratyAkhyAnAvaraNodaye sati viratilakSaNasya saMyamasyAbhAvAdaviratasamyagdRSTi: / Aha ca AvRNvanti pratyAkhyAnaM svalpamapi yena jIvasya / tenApratyAkhyAnAvaraNAste naJ hi so'lpArthaH // pratyAkhyAnAvaraNasadRktvAd vA tat tathA bhavati siddham / nanvabrAhmaNavacane tatsadRzaH puruSa eveSTaH // aupazamika-kSAyopazamika-kSAyikabhedAcca trividhaM samyagdarzanam, tadyogAtsamyagdRSTiH / dezavirataH saMyatAsaMyataH / hiMsAdibhyo dezato viratatvAt saMyataH, anyataH sAvadhayogAdanivRtta iti sa evAsaMyataH / so'viratasamyagdRSTisthAnAdasaMkhyeyAni vizodhisthAnAni gatvA apratyAkhyAnAvaraNakaSAyeSu kSayopazamaM nIteSu pratyAkhyAnAvaraNakaSAyodayAt kRtsnapratyAkhyAnAbhAvAd dezavirataH / Aha ca tasmAdaviratasamyag-dRSTisthAnAd vizodhimupagamya / sthAnAntarANyanekAnyArohati pUrvavidhinaiva // kSapayatyupazamayati vA pratyAkhyAnAvRtaH kaSAyAMstAn / sa tato yena bhavet tasya viramaNe buddhiralpe'lpe // tasya tathaiva vizodhisthAnAnyArohato'tisaGkhyAni / gacchanti sarvathA'pi prakarSataste kSayopazamam // zrAvakadharmoM dvAdazabhedaH sajAyate tatastasya / paJcatricatuHsaGghayavataguNazikSAmayaH shuddhH|| sarva pratyAkhyAnaM yenAvRNvanti tadabhilaSato'pi / tena pratyAkhyAnAvaraNAste nivizeSoktyA // idAnIM pramattasaMyataH / tasmAdasaGkhaye yAni vizodhisthAnAnyArohatastRtIyakaSAyeSu prakarSAt kSayopazamaM gateSu sarvasAvadyayogapratyAkhyAnaviratirbhavati / uktaM ca dezavirato'pi tataH sthAnAt sa vizodhimuttamAM prApya / sthAnAntarANi pUrvavidhinaiva saMyAtyanekAni // kSapayatyupazamayati vA pratyAkhyAnAvRtaH kaSAyAMstAn / sa tato yena bhavet tasya viramaNe sarvato'pi matiH // chedopasthApyaM vA vRttaM sAmAyikaM caritraM vA / sa tato labhate pratyAkhyAnAvaraNakSayopazamAt // tasyedAnI mahAvrataguptisamitiyuktasya kaSAyanigrahAd indriyadamAcca niruddhAzravasya nirvedAdivairAgyabhAvanAbhiH sthirIkRtasaMvegasya yathoktaM dvAdazaprakAratapoyogAt saJcitAni

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tatvArthasUtrasya dhyAnaprakaraNam karmANi nirjarayataH sUtrAnusArAd yatamAnasyApi mohanIyakarmAnubhAvAt saGklezAd vA vizodhyA vA'ntarmuhUrtAt parAvartate / tataH sajvalanakaSAyodayAd, indriyavikathApramAdAda, yogaduSpraNidhAnAt, kuzaleSvanAdarAcca pramattasaMyato bhavati / tasmAt saGklezAddhAyAM vartamAnaH pramattasaMyataH / ete ca trayo'pyArtadhyAyino bhavanti, ArtadhyAnasvAmina ityarthaH / etadAtadhyAnamaviratAdInAmeva bhavati, nApramattasaMyatAdInAmityarthaH / tadetadAtaM nAtisaMkliSTakApotanIlakRSNalezyAnuyAyi draSTavyamiti / (35) samprati raudradhyAnaM sasvAmikamabhidhitsurAha SUTRA hiMsA-'nRta-steya-viSayasaMrakSaNebhyo raudrmvirtdeshvirtyoH| (IX.36) BHASYA hiMsArthamanRtavacanArtha steyArtha viSayasaMskSaNArtha ca smRtisamanvAhAro raudradhyAnaM, tadaviratadezaviratayoreva bhavati / (36) ____TIKA hiMsA'nataM steyaM viSayasaMrakSaNaM ceti dvandvaH / tato dvandvasamAsaH / sAbhinirvRttAtprAtipadikAt tAdadhaiM caturthIbahuvacanam / hiMsAya hisAtha hiMsAprayojanaM raudraM bhavati dhyAnam / evamanRtAya steyAya viSayasaMrakSaNAya ceti vAcyam / raudramityuktaM nirvacanaM prAk / aviratazca dezaviratazca kRtadvandvI svAminI raudradhyAnasya nirdiSTo SaSThIdvivacanena / avirata-dezaviratayostu raudraM dhyAnametAvasya dhyAtArAvityarthaH / etadeva bhASyakAro vivRNoti-hiMsArthamityAdinA / spaSTameva tAdarthya darzayati / ___"pramattayogAt prANavyaparopaNaM hiMsA" (tattvArtha0 VII.8) / tacca sattvavyApAdanobandhanaparitApanatADanakaracaraNazravaNanAsikA'dharavRSaNaziznAdicchedanasvabhAvaM hiMsAnandam / tatra smRtisamanvAhAro raudradhyAnam / ye ca jIvavyApAdanopAyAH parasya ca duHkhotpAdanaprayogAsteSu ca smRtisamanvAhAro hiMsAnandamiti prathamo vikalpaH / prabalarAgadveSamohasyAnRtaM prayojanavat / kanyAkSitinikSepavipralApapizunAsabhyAsadbhUtaghAtAtisandhAnapravaNamasadabhidhAnamanRtam / tatparopaghAtArthamanuparatatIvraraudrAzayasya smRteH samanvAhAraH / tatraivaM dRDhapraNidhAnamanRtAnandamiti / steyArtha steypryojnmdhunocyte| tIvrasaGklezAdhyavasAyasya dhyAtuH prabalIbhUtalobhapracArAhitasaMskArasya apAstaparalokApekSasya parasvAditsorakuzalaH smRtismnvaahaarH| dravyaharaNopAya eva cetaso nirodhaH praNidhAnamityarthaH / viSayasaMrakSaNArtha ceti caturtho vikalpaH / cazabda: samuccaye / viSayaparipAlanaprayojanaM ca bhavati raudraM dhyAnam / viSamiva yAnti visarpanti paribhujyamAnAH / pRSodarA

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54 citta-samAdhi : jaina yoga ditvAt saMskAraH / athavA 'SiJ bandhane' (pA0 dhA0 1477) / bhoktAraM vizeSeNa vividhaM vA sinvanti-badhnantIti viSayAH-zabdAdayaH / tatsAdhanAni ca cetanAcetanavyAmizravastUni viSayazabdavAcyAni / viSIdanti vA prANino yeSu paribhujAnAste viSayAH / yathoktaM (prazamaratau zlo0 107) yadyapi niSevyamANA manasaH parituSTikArakA viSayAH / kiMpAkaphalAdanavad bhavanti pazcAdatidurantAH // viSayANAM ca saMrakSaNamuktaM parigraheSvaprAptanaSTeSu kAGkSAzoko prApteSu rakSaNamupabhoge cAvitRptiH / itthaM ca viSayasaMrakSaNAhitakrauryasya mlecchamalimlucAgnikSitimRdvAyvAdibhyaH samuditAyudhasyAnAyudhasya vA rakSata: tIveNa lobhakaSAyeNAnuraktacetasastadgatapraNidhAnasya tatraiva smRtisamanvAhAramAcarato viSayasaMrakSaNAnandaM raudraM bhavati dhyAnam / ___ taccatadaviratadezaviratasvAmikam / tau ca pUrvoktalakSaNau / tayoreva ca bhavatyetat, na pramattasaMyatAdInAmiti / raudradhyAyinastIvrasaMkliSTA: kApotanIlakRSNalezyAstisraH / tadanugamAcca narakagatimUlametat / liGgAnyasyotsannabahvajJAnAmaraNadoSAH / tatra hiMsAnandAdInAM caturNA prakArANAmanyatamabhedenAnavaratamavizrAntyA pravartamAnasya bahukRtvaH saJcitadoSa utsannazabdavAcyaH / yathotsannaM kAlAntaramupacitamiti / tathA hiMsAnandAdiSu caturvapi pravartamAnasyAbhiniviSTAntaHkaraNasya bahudoSatA / ajJAnadoSatA teSveva hiMsAdiSvadharmakAryeSvabhyudayakAryabuddhivyapAzrayasya caikatAnavidhAnAvalambitasaMsAramocakasyeva bhavati / athavA nAnAprakAreSu hiMsAnandAdyupAyeSu pravartamAnasya pracaNDakrodhAviSTasya mahAmohAbhibhUtasya tIvravadhabandhasaMkliSTAdhyavasAyasya nAnAvidhadoSatA, pAThAntaravyAkhyAnaM tRtIyavikalpasya / turyadoSastu maraNAvasthAyAmapi hiMsAnandAdikRtaH svalpo'pi pazcAttApo yasya nAsti tasyAmaraNAntadoSateti / (36) Artaraudre vyAkhyAte / samprati dhrmdhyaanvyaakhyaavsrH| tacca sabhedaM sasvAmikamAkhyAyate SUTRA AjJA-'pAya-vipAka-saMsthAnavicayAya dharmamapramattasaMyatasya / (IX.37) BHASYA AjJAvicayAyA'pAyavicayAya vipAkavicayAya saMsthAnavicayAya ca smRtisamamvAhAro dharmadhyAnam / tadapramattasaMyatasya bhavati / (37) kiJcAnyat TIKA AjJAdInAM kRtadvandvAnAM vicayazabdena saha SaSThIsamAsaH / AjJAdInAM vicayaH

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tattvArthasUtrasya dhyAnaprakaraNam paryAlocanam / vicayazabdaH pratyekamabhisambadhyate / AjJA'pAyavipAkasaMsthAnavicayazabdAt tAdarthya caturthI / dharmazabdo vyAkhyAtaH / apramattasaMyatasyeti svaaminirdeshH| ___ tatrAjJA-sarvajJapraNIta AgamaH / tAmAjJAmitthaM vicinuyAt-paryAlocayet-pUrvAparavizuddhAmatinipuNAmazeSajIvakAyahitAmanavadyAM mahA* mahAnubhAvAM nipuNajanavijJeyAM dravyaparyAyaprapaJcavatImanAdyanidhanAM "icce iyaM duvAlasaMgaM gaNipiDagaM na kayAi NAsI" ityAdi (nandI sU0 58) vacanAt / tatra prajJAyAH paridurbalatvAdupayukto'pi sUkSmayA zemuSyA yadi nAvaiti bhUtamartha sAvaraNajJAnatvAt, yathoktam nahi nAmAnAbhogazchadmasthasyeha kasyacinnAsti / jJAnAvaraNIyaM hi jJAnAvaraNaprakRti karma // . tathApyevaM vicinvato'vitathavAdinaH kSINarAgadveSamohAH sarvajJA nAnyathAvasthitamanyathA vadanti bhASante vA'nRtakAraNAbhAvAt / ataH satyamidaM zAsanamanekaduHkhagahanAt saMsArasAgarAduttArakamityAjJAyAM smRtisamanvAhAraH prathamaM dharmadhyAnamAjJAvicayAkhyam / apAyavicayaM dvitIyaM dharmadhyAnamucyate / apAyA-vipadaH zArIra-mAnasAni duHkhAnIti paryAyAH / teSAM vicayaH- anveSaNam / ihAmutra ca rAgadveSAkulitacetovRttayaH sattvA mUlottaraprakRtivibhAgArpitajanmajarAmaraNArNavabhramaNaparikheditAntarAtmAnaH sAMsArikasukhaprapaJceSvavitRptamAnasAH kAyendriyAdiSvAsravadvArapravAheSu vartamAnA mithyAtvAjJAnAviratipariNatAH paryAptamAdAya karmajAlaM durantaM narakAdigatiSu dIrgharAtramapAyayujyante / kecidihApi kRtavairAnubandhAH parasparamAkrozavadhabandhAdyapAyabhAjo dRzyante klizyanta ityataH pratyavAyaprAye'smin saMsAre'tyantodvegAya smRtisamanvAhArato'pAyavicayaM dharmadhyAnamAvibhavati / tRtIyaM dharmadhyAnaM vipAkavicayAkhyamucyate / vividho viziSTo vA pAko vipAka:anubhAvaH / anubhAvo rasAnubhavaH karmaNAM naraka-tiryaG-manuSyA-'marabhaveSu / tasya vicaya:anucintanaM mArgaNam / tadarpitacetAstatraiva smRti samanvAhRtya vartamAno vipAkavicayadhyAyI bhavati / jJAnAvaraNAdikamaSTaprakAraM karma prakRti-sthitya-'nubhAva-pradezabhedamiSTAniSTavipAkapariNAmaM jaghanyamadhyamotkRSTasthitika vividhavipAkam / tadyathA-jJAnAvaraNAd durmedhastvam / darzanAvaraNAccakSurAdivaikalyaM nidrAdhudbhavazca / asadvadyAd duHkham / sadvedyAt sukhAnubhavaH / mohanIyAd viparItagrAhitA cAritravi nivRttizca / AyuSo'nekabhavaprAdurbhAvaH / nAmno'zubhaprazastadehAdinirvRttiH / gotrAduccanIcakulopapattiH / antarAyAdalAbha iti / itthaM niruddhacetasaH karmavipAkAnusaraNa eva smRtisamanvAhArato dhayaM bhavati dhyAnamiti / saMsthAnavicayaM nAma caturthaM dharmadhyAnamucyate / saMsthAnam-AkAravizeSo lokasya dravyANAM ca / lokasya tAvat, tatrAdhomukhamallakasaMsthAnaM varNayantyadholokaM, sthAlamiva ca tiryaglokam, UrdhvamadhomallakaM samudgam / tatrApi tiryagloko jyotiya'ntarAkulaH / asaGkhyeyA dvIpa-samudrA valayAkRtayo dharmA-'dharmA-''kAza-pudgala-jIvAstikAyAtmakA

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citta-samAdhi : jaina yoga anAdinidhanasanivezabhAjo vyomapratiSThAH kSitivalayadvIpasAgaranarakavimAnabhavanAdisaMsthAnAni c| tathA''tmAnamupayogalakSaNamanAdinidhanamarthAntarabhUtaM zarIrAd, arUpaM kartAramupabhoktAraM ca svakRtakarmaNaH zarIrAkAraM, muktau tribhAgahInAkAram / Urdhvaloko dvAdazakalpA asakalasakalanizAkaramaNDalAkRtayo nava greveyakANi paJca mahAvimAnAni muktAdhivAsazca / adholoko'pi bhavanavAsidevanArakAdhivasatiH / dharmA-'dharmAvapi lokAkArI gatisthitihetU / AkAzamavagAhalakSaNam / pudgaladravyaM zarIrAdikAryam / itthaM saMsthAnasvAbhAvyAnveSaNArthaM smRtisamanvAhAro dharmadhyAnamucyate / padArthasvarUpaparijJAnaM tattvAvabodhaH / tattvAvabodhAcca kriyAnuSThAnam / tadanuSThAnAnmokSAvAptiriti / tadetavapramattasaMyatasya bhavati dharmadhyAnam / pramattasaMyatasthAnAd vizuddhayamAnAdhyavasAyopramattasthAnamApnoti / yathoktam nirmAtA eva tathA vizodhayo'saGkhyA lokamAtrAstAH / taratamayuktA yA adhitiSThan yatirapramattaH syAt // ato vizuddhAddhAyAM vartamAno'pramattasaMyataH / tasya ca bhagavato dharmadhyAnAditapoyogaiH karmANi kSapayato vizodhisthAnAntarANyArohata RddhivizeSAH prAdurbhavantyaNimAdayaH / uktaM hi avagAhate ca sa zrutajaladhi prApnoti cAvadhijJAnam / mAnasaparyAyaM vA vijJAnaM vA koSThAdibuddhi vA // cAraNavaikriyasavauSadhyAcA vApi labdhayastasya / prAdurbhavanti guNato balAni vA mAnasAdIni // atra ca zreNiprAptyabhimukhaH prathamakaSAyAn dRSTimohatrayaM cAviratasamyagdRSTidezaviratapramattApramattasaMyatAnAmanyatama upazamazreNyAbhimukhyAdupazamayati, kSapakazreNyAbhimukhaH kSapayati / yathoktam kSapayati tena dhyAnena tato'nantAnubandhinazcaturaH / mithyAtvaM saMmizra samyaktvaM ca krameNa tataH // bhIyante hi kaSAyAH prathamAstrividho'pi dRSTimohazca / dezayatAyatasamyagdRpramattApramatteSu // pANigrAhArIstAn nihatya vigataspRho vitIrNabhayaH / prItisukhamapakSobhaH prApnoti samAdhimatsthAnam ||iti|| kiJcAnyadityanena svAmyantaraM sambadhnAti SUTRA upazAntakSINakaSAyayozca / (IX.38)

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57 tattvArthasUtrasya dhyAnaprakaraNam BHASYA upazAntakaSAyasya kSINakaSAyasya ca dharma dhyAnaM bhavati / (38) kiJcAnyat TIKA cazabdaH samuccaye / kaSAyazabda: pratyekamabhisambadhyate / upazAntAH kaSAyA yasyAsAvupazAntakaSAya ekAdazaguNasthAnavartI / kSINAH kaSAyA yasya sa kssiinnkssaayH| bhasmacchanAgnivadupazAntA niravazeSataH parizaTitAH, kSINA vidhmAtahutAzanavat / anayozca upazAntakSINakaSAyayorapramattasaMyatasya ca dhyAnaM dharma bhavati / tatropazAntakSINakaSAyasvarUpanirjJAnAyAdhastanaM guNasthAnatrayamavazyaMtayA prarUpaNIyam / anyathA tadaparijJAnameva syAditi / apramattasthAnAdasaGkhyeyAni vizodhisthAnAnyAruhyApUrvakaraNaM pravizati / samaye samaye sthitighAta-rasaghAta-sthitibandha-guNazreNi-guNasaGkramaNakaraNamapUrva nirgacchatItyapUrvakaraNam / aprAptapUrvakatvAd vA saMsAre tadapUrvakaraNam / na tatra kasyAzcidapi karmaprakRterupazamaH kSayo vA / upazamanAbhimukhyAt tatpuraskArAdupazamakaH kSapaNAhatvAcca kSapaka iti / ukta sa tataH apakaNi pratipadya caritraghAtinIH zeSAH / kSapayan mohaprakRtIH pratiSThate zuddhalezyAkaH // pravizatyapUrvakaraNaM prasthita evaM tato'paraM sthAnam / tavapUrvakaraNamiSTaM kadAcivaprAptapUrvatvAt // tato'pyuttarottaravizodhisthAnaprAptyA'nivRttisthAnaM bhavati / parasparaM nAtivartanta ityanivRttayaH / parasparatulyavRttaya ityarthaH / samparAyAH kaSAyAstadudayo bAdaro yeSAM te bAdarasamparAyAH / anivRttayazca te bAdarasamparAyAzca ta ityarthaH / te upazamakAH kSapakAzca / tatra napuMsakastrIvedaSaTnokaSAyAdikramAnmohaprakRtIrupazamakaH zamayati kSaNa-daMsa-napuMsagaitthiveyachakkaM ca purisaveyaM ca / do do egaMtarie sarise sarisaM uvasamei // -Avazyakaniryuktau gA0 116 kSapako'pi nidrAnidrAdyudayakSayAt trayodazanAmakarmakSayAccApratyAkhyAnAvaraNAdikaSAyASTakanapuMsakastrIvedakramAcca kSapayati / uktaM ca atha sa kSapayati nidrAnidrAditrayamazeSatastatra / narakagamanAnupUrvI narakati cApi kAtnyena // sUkSmasthAvarasAdhAraNAtapodyotanAmakarmANi / tiryaggatinAma tathA tiryaggatyAnupUrvI ca // caturekavitrIndriyanAmAni tathaiva nAzamupayAnti / tiryaggatiyogyAstAH prakRtaya ekAdaza proktAH //

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58 citta-samAdhi : jaina yoga aSTau tataH kaSAyAn paNDakavedaM tatastataH strItvam / kSapayati puMvede saGkramayya SaNNokaSAyAMzca // puMstvaM krodhe krodhaM mAne mAnaM tathaiva mAyAyAm / mAyAM ca tathA lobhe sa kSapayati saGkramayya tataH // lobhasya yAvad bAdaraprakRtIrvedayati tAvadanivRttibAdarasamparAyasaMyataH / tataH sUkSmaprakRtivedanAllobhakaSAyasya sUkSmasamparAyasaMyata upazamakaH sajvalanalobhamupazamayati kSapakaH kSapayati / yathoktam atha sUkSmasamparAyasthAnaM prApnoti bAdare lobhe / kSINe sUkSme lobhakaSAye zeSe vizuddhAtmA // yat samparAyamupajanayati svayamapi ca samparAyanti / vyAsaGgAhetavastena kaSAyAH samparAyAkhyAH // samyagbhAvaparAyaNahetutvAd vA'pi samparAyAste / prakRtivizeSAcca punarlobhakaSAyasya sUkSmatvam // sa tato vizuddhiyogena yAti sthAnAntaraM vastamapi / kSapayan gacchati yAvat kSINakaSAyatvamApnoti // tato'STAviMzatividhamohanIyopazamAdupazAntakaSAyavItarAgazchadmasthaH / vIto vigato rAgo yasmAditi vItarAgaH / chama-AvaraNaM tatra sthitaH chadmasthaH / mohanIyasya kRtsnakSayAt sa kSINakaSAyavItarAgacchadmasthaH / tataH kSINakaSAyo dharmazuklAdyadvayadhyAnavizeSAd yathAkhyAtasaMyamavizuddhayA'vazeSANi karmANi kSapayati / tatra nidrApracale dvicaramasamaye kSapayati / tato'sya caramasamaye AvaraNadvayAntarAyakSayAt kevalajJAnadarzanamutpadyata iti / dharmadhyAnAnupravezaparikarmANi ca bhAvanAdezakAlAsanAdIni / tatra catasro bhAvanA jJAna-darzana-cAritra-vairAgyAkhyAH / jJAne nityAbhyAsAnmanasastatraiva praNidhAnam, avagataguNasArazca nizcalamatiranAyAsenaiva dhayaM dhyAyati / tathA vigatazaGkAdizalyaH prazama-saMvega-nirvedA-'nukampA-'stikya-sthairya-prabhAvanA-yatanA''sevana-bhaktiyukto'sammUDhacetA darzanabhAvanayA vimalIkRtamatiraskhalitameva dhayaM dhyAyati / tathA caraNabhAvanAdhiSThitaH karmANyaparANi nAdatte, purAtananirjaraNaM zubhAni vA saJcinute / tatazcAyatnenaiva dharmadhyAyI bhavati / tathA jagatkAyasvabhAvAlocanAt suviditajagatsvabhAvo niHsaGgo nirbhayo virAgo vairAgyabhAvanAvaSTabdhacetA lIlayaiva dharmadhyAyI bhavati / dezo'pi niSkaNTako yaH / kaNTakAH strI-pazu-paNDakAH / kAlo'pi yasminneva kAle manasaH samAdhirutpadyate sa eva dhyAnakAlaH / yathoktam patthi kAlo akAlo vA jhAyamANassa bhikkhunno| AsanaM tu kAyAvasthAvizeSaH / ya evAbAdhako'bhyasto jitaH sa eva kAyavikalpa Asanam / yathoktam

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53 tattvArthasUtrasya dhyAnaprakaraNam kAlaH samAdhiAnasya kAyAvasthA jitAsanam / zuciniSkaNTako dezaste ca strI-pazu-paNDakAH // AlambanAnyapi vAcanA-pracchanA-parivartanA-cintanAni saddharmAvazyakAdIni ca sAmAyikAdIni / ebhirAlambanadharmadhyAnaM samArohati / dhyAnapratipattikramazca manoyoganigrahAdirbhavakAle kevlinH| zeSasya dhyAturyathAsamAdhyapekSamiti / lezyAstu pIta-padma-zuklAkhyAstIvra-mandAdibhedAH / nisargA-'dhigamAbhyAmazeSajIvAdipadArthazraddhAnaM jinasAdhuguNotkIrtanaprazaMsA-vinayadAnAni ca dharmadhyAnaliGgam / tasmAdathApramattasthAnAt sa vizodhimuttamaM prApya / sthAnAntarANyanekAnyArohati pUrvavidhinaiva // deze tato vivikte same zucau jantuvirahite kalpye / RjvAyamya sa dehaM baddhvA palyaGkamacalAGgaH // vIrAsanAdi cAsanamatha samapAdAdi vAcalaM sthAnam / / tadvavadhiSThAya yatiH zayanaM cottAnazayanAdi // jJeyamakhilaM vividiSannadhitiSThAsaMzca mokSavidhimakhilam / sandhAya smRtimAtmani kiJcidupAvartya dRSTi svAm // viSayebhya indriyANi pratyavahRtya ca manastathA tebhyaH / dhArayati manaH svAtmani yogaM praNidhAya mokSAya // dhyAnaM tataH sa dhayaM bhikSurvicinoti mohanAzAya / uttamasaMhananabalaH kSapakazreNImupayiyAsan // tallakSaNAnyupazamArjavamArdavalAghavAni dRSTAni / upadezAjJAsUtranisargAstacaya iSyante // tatpraznavAcanAnuprekSAparivartanAvalambanakAH / tadanuprekSAH sNsaarkyaanityaashrnncintaaH|| ekAgreNa manaH svaM nirudhya bhAvAjinAjJayA grAhyAn / . vicinoti yathAtattvaM tathaiva ca zubhAzubhApAyAn / saMsthAnAni ca sarvadravyANAM karmaphalavipAkAMzca / pravacanasamminnamativizuddhalezyaH pravicinoti // kSapayati tena dhyAnena tto'nntaanubndhinshcturH| mithyAtvaM saMmizraM samyaktvaM ca krameNa tataH // kSIyante hi kaSAyAH prathamAnividho'pi vRSTimohazca / dezayatAyatasamyagdApramattApramatteSu //

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citta-samAdhi : jaina yoga evaM pUrvoktana krameNa kSapayan karmaprakRtIrupazAntakaSAyasthAnaprApta upazAntakaSAyaH kSINakaSAyazca bhavatIti / (38) upazAntakSINakaSAyayozcetyuktamavizeSeNa dharmadhyAnam / taccaikAdazAGgavido draSTavyam / evamavasthite kiM dharmameva dhyAnaM tayoH ? netyucyate / kiJcAnyaditi sambadhnAti / na kevalametayordhamya, zuklaM ca dhyAnamupazAntakSINakaSAyayorbhavati / kiM caturvidhamapi pRthaktvavitakaM savicAramekatvavitarkamavicAraM sUkSmakriyamapratipAti vyuparatakriyamanivartIti ? / ucyate, na khalu catuSprakAramapi tayoH zukladhyAnaM bhavati / kiM tahiM ? SUTRA zukle cAdye / (IX.39) BHASYA zukle cAdye dhyAne pRthaktvavitakakatvavitarke copazAntakSINakaSAyayorbhavataH / (39) TIKA Aye ca zukle dhyAne upazAntakSINakaSAyayorbhavataH / ke punaste ? pRthaktvaikatvavitarke / svarUpataH kIddaze ? ucyate pRthak punaH kazcid bhedastadbhAvaH pRthaktvam-anekatvam, tena sahagato vitarkaH / pRthaktvameva vA vitarkasahagataM vitarkapurogaM pRthaktvavitarkam / tacca paramANujIvAdAvekadravya utpAdavyayadhrauvyAdiparyAyAnekanayArpitatvam / tat pRthaktvena pRthaktvena tasya cintanaM vitarkasahacaritaM savicAraM ca yat tat pRthaktva-vitarka savicAram / tacca pRthaktvamarthavyaJjanayogAnAM vakSyati - "yekakAyayogAyogAnAM" "vitarkaH zrutaM", "vicAro'rthavyaJjanayogasaGkrAntiH" (IX. 43,45,47) / pUrvagatabhaGgikazrutAnusAreNArthavyaJjanayogAntaraprAptiH-gamanaM vicAraH / arthAd vyaJjanasaGkrAntiH, vyaJjanAdarthasaGakrAntiH, manoyogAt kAyayogasaGakrAntirvAgyogasaGakrAntirvA / evaM kAyayogAnmanoyogaM vAgyogaM vA saGakrAmati / tathA vAgyogAnmanoyogaM kAyayogaM veti / yatra saGakrAmati tatraiva nirodho dhyAnamiti / ekasya bhAva ekatvam / ekatvagato vitarka ekatvavitarkaH / eka eva yogastrayANAmanyatamastathA'rtho vyaJjanaM caikameva paryAyAntarAnarpitamekaparyAyacintanam / utpAdavyayadhauvyAdiparyAyANAmekasmin paryAye nivAtazaraNapratiSThitapradIpavaniSprakampaM, pUrvagatazrutAnusAri ceto nirvicAramarthavyaJjanayogAntareSu / tadekatva vitarkamavicAram / Aha ca kSINakaSAyasthAnaM tat prApya tato vizuddhalezyaH san / ekatvavitarkAvIcAraM dhyAnaM tato'bhyeti // ekAdhiyamiSTaM yogena ca kenacit tadekena / dhyAnaM samApyate yat kAlo'lpo'ntarmuhUrtaH sH||

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tasvArthasUtrasya dhyAnaprakaraNam zrutamucyate vitarkaH pUrvAbhihitArthanizcitamatezca / dhyAnaM tadiSyate yena tena savitarkamiSTaM tat // arthavyaJjanayogAnAM saGkrAntirudito hi vicaarH| tadabhAvAt tad dhyAnaM proktmvicaarmrhdbhiH|| vyutsargavivekAsaMmohAvyathaliGgamiSyate zuklam / na ca sambhavanti kAtsnyena tAni liGgAni mohavataH // vyutsargaH saGgatyAgaH dehopadhInAM vivekaH / prItyaprItivirahitaM dhyAyaMstadupekSakaH prasannaM sH|| prApnoti paraM hlAdaM himAtapAbhyAmiva muktH| tena dhyAnena yathAkhyAtena ca saMyamena ghAtayati // zeSANi ghAtikarmANi yugapaniraJjanAni tataH / kAtyA'nmastakazUcyAM yathA hatAyAM hato bhavati taalH| karmANi kSIyante tathaiva mohe hate kAtsyAt // nidrApracale dvicaramasamaye tasya kSayaM smupyaatH| caramAnte kSIyante zeSANi tu ghAtikarmANi // AvaraNacaramasamaye tasya dayAbhAvitAtmano bhavati / jIvaistataM jagat pazyato hi bhAvakSayopazamaH // zaTitaprAyaM hi tadA''varaNaM paramAvadhizca bhavati tdaa| atha kAtyAt tatpatanAd dvitIyasamaye kSayAyati // tasya hi tasmin samaye kevalamutpadyate gatatamaskam / jJAnaM ca darzanaM cAvaraNadvayasaGkSayAcchuddham // citra vicitrapaTanibhaM trikAlasahitaM tataH sa lokamimam / pazyati yugapat sarva sAlokaM sarvabhAvajJaH // vIrya nirantarAyaM bhavatyanantaM tathaiva tasya tadA / kalpAtItasya mahAtmano'ntarAyakSayaH kAtsyAt // sa tato vedayamAno viharati catvAri zeSakarmANi / AyuSyasya samAptiryAvat syAd vedyamAnasya // bhASyakArastu pUrva vida iti sUtrAvayavaM pRthag vivRNoti sambandhayati / evamete zukladhyAne pUrvavido bhavataH / (39) SUTRA puurvvidH| (IX.40) BHASYA Adye zukle dhyAne pRthaktvavitakatvavitarke pUrva vido bhavataH / (40)

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citta-samAdhi : jaina yoga TIKA / pUrvavido yAvupazAntakSINakaSAyau tayorbhavataH / sUtrAntaramiva vyAcaSTe, na tu paramArthataH pRthak sUtram / pUrva praNayanAt pUrvANi caturdaza / tadvidaH pUrvavidaste bhavanti naikAdazAGgavidaH / evamAdyazukladhyAnadvayasya svAminiyamanaM vihitam / (40) atha pazcAcchukladhyAnadvayasya ka: svAmIti tannididikSayovAca SUTRA pare kevalinaH / (IX.41) BHASYA pare / zukle dhyAne kevalina eva bhavataH, na chaprasthasya / (41) atrAha-uktaM bhavatA pUrve zukle dhyAne pare zukle dhyAne iti / tat kAni tAnIti ? atrocyate TIKA paraM ca paraM ca pre| sUtrasannivezamAzritya sUkSmakriyamapratipAti vyuparatakriyaM cAnivati grahItavyam / te ca kevalina eva trayodazacaturdazaguNasthAnakrameNava bhavataH / chAsthasya tu naite jAtucid bhavata iti / tatra sUkSmakriyamapratipAtIti / sUkSmA kriyA yatra tat sUkSmakriyam / tacca yoganirodhakAle bhavati / vedya-nAma-gotrakarmaNAM bhavadhAraNAyuSkAdadhikAnAM samuddhAtasAmarthyAdacintyazvaryazaktiyogAdAyuSkasamIkRtAnAM mano-vAka-kAyayogapariNatasyaudArikazarIratribhAgonasthasya kevalinaH saMjJipaJcendriyaparyAptakamano'salaye yaguNakahInaM sUkSmayogitvamapratipAtyapracyutasvabhAvamA vyuparatakriyAnivRttidhyAnAvApteH / uktaM ca apratipAti dhyAyan kazcit sUkSmakriyavihRtyante / AyuHsamIkriyA'yaM trayasya gacchet samuddhAtam // ArdrAmbarAzuzoSavadAtmavisAraNavizuSkasamakarmA / samayASTakena dehe sthitvA yogAt kramAd dvandve // tathA'nya Aha AyuSi samApyamAne zeSANAM karmaNAM yadi samAptiH / na syAt sthitivaiSamyAd gacchati sa tataH samuddhAtam // sthityA ca bandhanena ca samIkriyAyaM hi karmaNAM teSAm / antarmuhartazeSe tadAyuSi samujjighAMsati saH // A virallitaM savastraM maGkveva nanu vinirvAti / saMveSTitaM tu na tathA tathA hi karmApi mUrtatvAt // snehamayasAmyAt sa ca hIyate samuddhAtAt / kSINasnehaM zaTati hi bhavati tadalpasthiti ca zeSam //

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tattvArthasUtrasya dhyAnaprakaraNam AyuSkasyApi virallitasya na hAsyate sthitiH kasmAt / iti cAcodyaM caramazarIro'nupakramAyuryat kaTukavat // daNDakapATakarucakakriyA jagatpUraNaM catuHsamayam / kramazo nivRttirapi ca tathaiva proktA catuHsamayA // vikasanasaGkocanadharmatvAjjIvasya tat tathA siddham / yaccApyanantavIrya tasya jJAnaM ca gatatimiram // zeSAyAH zeSAyAH samaye saMhatya saGkhyeyAn / bhAgAn sthiteranantAn bhAgAn zubhAnubhAvasya / sa tato yoganirodhaM karoti lezyAnirodhamapi kAGkSan / samasamayasthiti bandhaM yoganimittaM sa hi rurutsan // samaye samaye karmAdAne sati santatenaM mokSaH syAt / yadyapi hi na mucyante sthitikSayAt pUrvakarmANi // nokarmANi hi vIrya yogadravyeNa bhavati jIvasya / tasyAvasthAne nanu siddhaH smysthitibndhH|| bAdaratvAt pUrva vAGmanase bAdare sa niruNaddhi krameNava / AlambanAya karaNaM hi tadiSTaM tatra vIryavataH // satyapyanantavIryatve bAdaratanumapi niruNaddhi tataH / sUkSmeNa kAyayogena na nirudhyate hi sUkSmo yogaH // sati bAdare yoge na hi dhAvan vepathu vArayati / nAzayati kAyayogaM sthUlaM so'pUrvaphaDukIkRtya / zeSasya kAyayogasya tathA kRtIzca sa karoti // sUkSmeNa kAyayogena tato niruNaddhi sUkSmavAGmanase / bhavati tato'sau sUkSmakriyastadAkRtigatayogaH // tamapi sa yogaM sUkSma nirarutsan sarvaparyAyAnugatam / dhyAnaM sUkSmakriyamapratipAtyupayAti vitamaskam // dhyAne dRDhApite paramAtmani nanu niSkriyo bhavati kAyaH / prAyaNApAtanimeSonmeSaviyukto mRtasyeva // dhyAnApitopayogasyApi na vAGmanasakriye yasmAt / antarvatitvAduparamatastena tayordhyAnena nirodhanaM neSTam // satataM tena dhyAnena niruddha sUkSmakAyayoge'pi / niSkriyadezo bhavati sthito'pi dehe vigtleshyH|| turyadhyAne yogAbhAvAt samayasthitino'pi na karmaNo bhavati bandhaH / dhyAnArpaNasaMhArAt kiJcicca sa saMhatAvayavaH / /

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citta-samAdhi : jaina yoga lezyAkriyAnirodho yoganirodhazca guNanirodhena / ityukto vijJeyo bandhanirodhazca hi tathaiva // trasabAdaraparyAptAdeyazubhagakIrtimanujanAmAni paJcendriyanAmAnyataravedyamuccastathA gotraM manujAyuSkaM ca sa ekAdazaM vedayati karmaNAM prkRtiiH| vedayati tu tIrthaMkaro dvAdaza sahatIrthakRttvena / sa tato dehatrayamokSArthamanivati sarvagatamupayAti samucchinnakriyamatamaskaM paraM dhyAnaM vyuparatakriyamanivartItyarthaH / taddhi tAvannivartate yAvanna muktaH / (41) ___ atrAha-uktamityAdisabandhaH / zukle cAye dve pUrva vida (IX.39,40) ityukta pare dve kevalina (IX.41) iti cAbhihitaM / tat kAni tAnIti ajAnAnena prazne kRte, atrocyata ityAha SUTRA pRthaktvaikatvavitarkasUkSma kriyApratipAtivyuparatakriyAnivartIni / (IX.42) BHASYA pRthaktvavitarkam, ekatvavitarkam sUkSmakriyamapratipAti, vyuparatakriyAnivartIti caturvidhaM zukladhyAnam / (42) TIKA pRthaktvavitarkamityAdinA bhASyeNa nAmagrAhaM paThati caturo'pi bhedAn / (42) ete coktalakSaNA bhedAH / zukladhyAnamitthaM caturvidhamiti sasvAmikamuktam / tasyAdhunA proktasvAmina eva vizeSya kadhyante SUTRA tat tryekakAyayogAyogAnAm / (IX.43) BHASYA tadeva catuvidhaM zukladhyAnaM triyogasyAnyatamayogasya kAyayogasyAyogasya ca yathAsaGkhyaM bhavati / tatra triyogAnAM pRthaktvavitarkam, ekAnyatamayogAnAmekatvavitarkam, kAyayogAnAM sUkSmakriyamapratipAti, ayogAnAM vyuparatakriyAnivartIti / (43) TIKA tadetaccaturvidhaM zukladhyAnaM prathamadvitIyottamasaMhananavato bhavati / tatrAdyaM pRthaktvavitarka triyogasya bhavati, mano-vAk-kAyayogavyApAravata ityarthaH / ekAnyatamayogAnAmiti / anyatamaikayogAnAmekatvavitarkam / eko'nyatamaH kAyAdInAM yogo yasya dhyAyino vyApriyate, kadAcinmanoyoga , kadAcid vAgyogaH, kadAcit kAyayoga iti / kAyayogAnAmiti kAyikayogabhAjAmeva sUkSmakriyamapratipAti zukladhyAnamiti / niruddhayogadvayAvasthAnAM kAyavyApAravatAM sUkSmakriyaM bhavati, na ca pratipatati / ayogAnAmiti zailezyavasthAnAM hrasvAkSarapaJcakoccAraNasamakAlAnAM mano-vAk-kAyayogatrayarahitAnAM vyuparatakriyamanivati dhyAnaM bhavati / uktaM ca

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tattvArthasUtrasya dhyAnaprakaraNam yadarthavyaJjane kAyavacasI ca pRthaktvataH / manaH saGkramayatyAtmA sa vicAro'bhidhIyate // saGakrAntirarthAvartha yad vyaJjanAd vyaJjanaM tathA / yogAcca yogamityeSa vicAra iti vA mataH // arthAvi ca pRthaktvena yad vitarkayatIva hi| dhyAnamukta samAsena tat pRthaktvavicAravat // avikampyamanastvena yogasaGkrAntiniHspRham / takatvavitarkAkhyaM zrutajJAnopayogavat // sUkSmakAyakriyo ruddhsuukssmvaangmnskriyH| yad dhyAyati tadapyukta sUkSmamapratipAti ca // kAyikI ca yadeSA'pi sUkSmoparamate kriyaa| anivati tavapyukta dhyAnaM vyuparatakriyam // SUTRA ekAzraye savitarka pUrve / (IX.44) BHASYA ekadravyAzraye savitarke pUrve dhyAne prathamadvitIye / tatra savicAraM prathamam, avicAraM dvitIyam, avicAraM savitakaM dvitIyaM dhyAnaM bhavati / (44) ____TIKA eka Azraya-AlambanaM yayoste ekAzraye ekadravyAzraye iti / pUrvavidAramye mtigrbhshrutprdhaanvyaapaaraaccaikaashrytaa| paramANudravyamekamAlambyAtmAdidravyaM vA zrutAnusAreNa niruddhacetasaH zukladhyAnamiti "vitarkaH zrutam" (IX.45) iti vakSyati / saha vitarkeNa savitarka, pUrvagatazrutAnusArItyarthaH / pUrva ca pUrvaM ca pUrve dhyAne / etadeva nizcinotiprathamadvitIye iti pRthaktvavitarkamekatvavitakaM c| tatra tayoryat prathamam- AdyaM pRthaktvavitakaM tat savicAram / saha vicAreNa savicAraM, saha saGakrAMtyeti yAvat / vakSyati "vicaro'rthavyaJjanayogasaGkrAntiH" (IX.46) / kathaM punaranupAttaM sUtre savicAramiti gamyate / avicAraM dvitIyamiti vacanAdarthalabhyaM prathamaM savicAramiti / avicAraM dvitIyam / avidyamAnavicAramavicAram, arthavyaJjanayogasaGkrAntirahitamityarthaH / dvitIyamiti sUtrakramaprAmANyAdekatvavitarkamavicAraM bhavati dhyAnamiti / (44) BHASYA atrAha-vitarkavicArayoH kaH prativizeSa iti ? atrocyate TIKA atrAhetyAdi vitarkavicArayovizeSamajAnAnaH svarUpamanavagacchan paraH pRcchati-kaH prativizeSa iti / pratizabdastattvAkhyAyAM vartate / yathA zobhanazcatraH prati mAtaramevaM prati

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66 citta-samAdhi ! baina yoga vizeSa: svarUpamitaretaravyAvRttaM tattvaM vitarkavicArayoH kIdRgiti tattvamAkhyAyatAm / atrocyata ityAha SUTRA vitarkaH zratam / (IX.45) BHASYA yathokta zrutajJAnaM vitarko bhavati (45) TIKA vitarko-matijJAnaM vikalpaH / vitaLate yenAlocyate padArthaH sa vitarkaH / tadanugataM zrutaM vitarkaH, tadabhedAd / vigataM tarka vA vitarka, saMzayaviparyayApetaM zrutajJAnamityarthaH / idameva satyamityavicalitasvabhAvam / yathoktamiti pUrvagatameva, netarat / zrutajJAnamAptavacanaMvitarka ucyata iti / (45) samprati vicArasvarUpanirUpaNAyAha SOTRA vicaaro'rthvynyjnyogskraantiH| (IX.46) BHASYA arthavyaJjanayogasaGakrAntivicAra iti / (46) TIKA arthavyaJjanaryogeSu ca saGkramaNaM sngkraantiH| arthaH paramANvAdiH, vyaJjanaM tasya vAcakaH zabdaH, yogA manovAkkAyAsteSu saGkramaNaM saGkrAntirekadravye'rthasvarUpAd vyaJjanaM vyaJjanasvarUpAdartham / varNAdikaH paryAyo'rtho vyaJjanaH zabdaH / etadukta bhavati-prAkzabdastatastattvAlambanamidamasya svarUpamayamasya paryAyastatastadarthacintanaM sAkalyena, tataH zabdArthayoH svarUpavizeSacintApratibandhaH praNidhAnamarthasaGakrAntiH, kAyayogopayuktadhyAnasya vAgyogasaJcAraH, vAgyogopayuktadhyAnasya vA manoyogasaJcAra ityevamanyatrApi yojyam / itthaMlakSaNo vicAra ityasti vitarkavicArayoH prativizeSa iti / (46)

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zrImaddharibhadrasUri-viracitA-vazyakaniyukti-TokAntargata dhyAnazatakam vIraM sukkajjhANaggidaDDhakammidhaNaM paNamiUNaM / joIsaraM saraNNaM jhANajjhayaNaM pavakkhAmi // 1 // jaM thiramajjhavasANaM taM jhANaM jaM calaM tayaM cittaM / taM hojja bhAvaNA vA aNupehA vA ahava ciMtA // 2 // aMtomahuttamettaM cittAvatthANamegavatthumi / chaumatthANaM jhANaM joganiroho jiNANaM tu // 3 // aMtomahattaparao ciMtA jhANaMtaraM va hojjAhi / suciraMpi hojja bahuvatthasaMkame jhANasaMtANo // 4 // aTTaM rudaM dhamma sukkaM jhANAI tattha aNtaaii| nivvANasAhaNAiM bhavakAraNamaTTa-ruddAiM // 5 // amaNaNNANaM saddAivisayavatthUNa dosamailassa / dhaNiyaM viogaciMtaNamasaMpaogANusaraNaM ca // 6 // taha sUla-sIsarogAiveyaNAe vijogpnnihaannN| tadasaMpaogaciMtA tappaDiyArAulamaNassa // 7 // iTANaM visayAINa veyaNAe ya rAgarattassa / aviyoga'jjhavasANaM taha saMjogAbhilAso ya // 8 // deviMda-cakkavaTTittaNAiM guNa-riddhipatthaNamaIyaM / ahamaM niyANaciMtaNamaNNANANugayamaccaMtaM // 6 // eyaM cauvvihaM rAga-dosa-mohaMkiyassa jIvassa / aTTajjhANaM saMsAravaddhaNaM tiriyagaimUlaM // 10 // majjhatthassa u muNiNo sakammapariNAmajaNiyameyaMti / vatthussabhAvaciMtaNaparassa sammaM sahatassa // 11 // kuNao va pasatthAlaMbaNassa paDiyAramappasAvajjaM / tava-saMjamapaDiyAraM ca sevao dhammamaNiyANaM // 12 // rAgo doso moho ya jeNa saMsAraheyavo bhaNiyA / adbhRmi ya te tiNNivi to taM saMsAra-taruvIyaM // 13 //

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citta-samAdhi / jaina yoga kAvoya-nIla-kAlA lessAo nnaaisNkilitttthaao| aTTajjhANovagayassa kammapariNAmajaNiAo // 14 // tassa'kkaMdaNa-soyaNa-paridevaNa-tADaNAiM liMgAiM / iTThA'Ni?viogA'vioga-viyaNAnimittAiM // 15 // niMdai ya niyakayAiM pasaMsai savimhao vibhuuiio|| patthei tAsu rajjai tayajjaNaparAyaNo hoi // 16 // saddAivisayagiddho saddhammaparammuho pmaaypro| jiNamayamaNavekkhaMto vaTTai aTTami jhANaMmi // 17 // tadaviraya-desaviraya-pamAyaparasaMjayANugaM jhANaM / savvappamAyamUlaM vajjeyavvaM jaijaNeNaM // 18 // sattavaha - veha - baMdhaNa-DahaNaM'kaNa - maarnnaaipnnihaannN| aikohaggahaghatthaM nigghiNamaNaso'hamavivAgaM // 16 // pisuNAsabbhAsabbhUya-bhUyaghAyAivayaNapaNihANaM mAyAviNo'isaMdhaNaparassa pacchannapAvassa // 20 // taha tivvakoha-lohAulassa bhuuovghaaynnmnnjjN| paradavvaharaNacittaM paraloyAvAyaniravekkhaM // 21 // saddAivisayasAhaNadhaNasArakkhaNaparAyaNamaNiTheM / savvAbhisaMkaNaparovaghAyakalusAulaM cittaM // 22 // iya karaNa-kAraNANamaivisayamaNacitaNaM caubbheyaM / aviraya-desAsaMjaya-jaNamaNasaMseviyamahaNNaM // 23 // eyaM caunvihaM rAga-dosa-mohAulassa jiivss| roddajjhANaM saMsAravaddhaNaM narayagaimUlaM // 24 // kAvoya-nIla-kAlA lesAo tivvsNklitttthaao| roddajjhANovagayassa kammapariNAmajaNiyAo // 25 // liMgAiM tassa ussnnnn-bhul-naannaavihaa''mrnndosaa| tesiM ciya hiMsAisu bAhirakaraNovauttassa // 26 // paravasaNaM ahinaMdai niravekkho niddao nirnnutaavo| harisijjai kayapAvo roddajjhANovagayacitto // 27 // jhANassa bhAvaNAo desaM kAlaM tahA''saNavisesaM / AlaMbaNaM kamaM jhAiyavvayaM je ya jhAyAro // 28 // tatto'NuppehAo lessA liMgaM phalaM ca nAUNaM / dhammaM jhAijja muNI taggayajogo tao sukkaM // 26 //

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dhyAnazatakam puvakayabbhAso bhAvaNAhi mANassa joggymvei| tAo ya nANa-dasaNa-caritta-veragganiyatAo // 30 // NANe NiccanbhAso kuNai maNodhAraNaM visuddhiM ca / nANagaNamaNiyasAro to jhAi suniccalamaIo // 31 // saMkAidosarahio psm-thejjaaignngnnoveo| hoi asaMmUDhamaNo saNasuddhIe jhANaMmi // 32 // navakammANAyANaM porANaviNijjaraM subhAyANaM / cArittabhAvaNAe jhANamayatteNa ya samei // 33 // suvidiyajagassabhAvo nissaMgo nibbho nirAso ya / veraggabhAviyamaNo jhANaMmi suniccalo hoi // 34 // niccaM ciya juvai-pasU-napuMsaga-kusIlavajjiyaM jinno| ThANaM viyaNaM bhaNiyaM visesao jhANakAlaMmi // 35 // thira-kayajogANaM puNa maNINa jhANe suniccalamaNANaM / gAmaMmi jaNAiNNe suNNe raNe va Na viseso // 36 // jo jattha samAhANaM hojja maNovayaNa-kAyajogANaM / bhUovaroharahio so deso jhAyamANassa // 37 // kAlo'vi socciya jahiM jogasamAhANamuttamaM lahai / na u divasa-nisA-velAiniyamaNaM jhAiNo bhaNiyaM // 38 // jacciya dehAvatthA jiyA Na jhANovarohiNI hoi| jhAijjA tadavattho Thio nisaNNo nivaNNo vA // 36 // savvAsu vaTTamANA muNao jaM desa-kAla-ceTThAsu / varakevalAilAbhaM pattA bahuso samiyapAvA // 40 // to desa-kAla-ceTTAniyamo jhANassa natthi samayaMmi / jogANa samAhANaM jaha hoi tahA yaiyavvaM // 41 // AlaMbaNAI vAyaNa - pucchaNa - priyttttnnaa'nnuciNtaao| sAmAiyAiyAiM saddhammAvassayAiM ca // 42 // visamaMmi samArohai daDhadavvAlaMbaNo jahA puriso| suttAikayAlaMbo taha jhANavaraM samAruhai // 43 // jhANappaDivattikamo hoi mnnojognigghaaiio| bhavakAle kevaliNo sesANa jahAsamAhIe // 44 //

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citta-samAdhi: jaina yoga suniuNamaNAiNihaNaM bhUyahiyaM bhUyabhAvaNamaNagcha / amiyama jiyaM mahatthaM mahANubhAvaM mahAvisayaM // 45 // jhAijjA niravajjaM jiNANamANaM jagappaIvANaM / aNiuNajaNaduNNeyaM naya-bhaMga-pamANa-gamagahaNaM // 46 // tattha ya maidobbaleNaM tavihAyariyavirahao vAvi / NeyagahaNattaNeNa ya NANAvaraNodaeNaM ca // 47 / / heUdAharaNAsaMbhave ya sai suThTha jaM na bujjhjjaa|| savaNNumayama vitahaM tahAvi taM ciMtae maimaM // 48 // aNuvakayaparANuggahaparAyaNA jaM jiNA jagappavarA / jiyarAga-dosa-mohA ya NaNNahAvAdiNo teNaM // 46 // rAgahosa-kasAyA ''savAdikiriyAsa vaTaTamANANaM / / iha-paraloyAvAo jhAijjA vajjaparivajjI // 50 // payai-Thii-paesA 'NubhAvabhinnaM suhAsuhavihattaM / jogANubhAvajaNiyaM kamma vivAgaM vicitejjA // 51 // jiNadesiyAi lakkhaNa-saMThANA ''snn-vihaann-maannaaii| uppAyaTThiibhaMgAi pajjavA je ya davvANaM // 52 // paMcatthikAyamaiyaM logamaNAiNihaNaM jiNakkhAyaM / NAmAibheyavihiyaM tivihamaholoyabheyAiM // 53 // khii-valaya-dIva-sAgara - naraya-vimANa - bhavaNAisaMThANaM / vomAipaiTThANaM niyayaM logaTThiivihANaM // 54 // uvaogalakSaNamaNAinihaNamatyaMtaraM sriiraao| jIvamarUviM kAri bhoyaM ca sayassa kammassa // 55 // tassa ya sakammajaNiyaM jammAijalaM kasAyapAyAlaM / vasaNasayasAvayamaNaM mohAvattaM mahAbhImaM // 56 // aNNANa - mArueriyasaMjoga - vijogavIisaMtANaM / saMsAra-sAgaramaNorapAramasuhaM vicitejjA // 57 // tassa ya saMtaraNasahaM sammaiMsaNa-subaMdhaNamaNagdhaM / NANamayakaNNadhAraM cArittamayaM mahApoyaM // 58 / / saMvarakayanicchi tava-pavaNAiddhajaiNataravegaM / veraggamaggapaDiyaM visottiyAvIinikkhobhaM // 56 //

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dhyAnazatakam AroDhuM muNi-vaNiyA mahagghasIlaMga-rayaNapaDipunnaM / jaha taM nivvANapuraM sigghamaviggheNa pAvaMti // 6 // tattha ya tirayaNaviNiogamaiyamegaMtiyaM nirAvAhaM / sAbhAviyaM niruvamaM jaha sokkhaM akkhayamuveti // 61 // kiM bahaNA savvaM ciya jIvAipayatthavittharoveyaM / / savvanayasamahamayaM jhAijjA samayasabbhAvaM // 62 / / savvappamAyarahiyA muNao khINovasaMtamohA ya / jhAyAro nANa-ghaNA dhammajjhANassa niddiTThA // 63 // eecciya puvvANaM puvvadharA suppasatthasaMghayaNA / doNha sajogAjogA sukkANa parANa kevaliNo // 64 // jhANovarame'vi muNI nniccmnniccaaibhaavnnaaprmo| hoi subhAviyacitto dhammajjhANeNa jo puci // 65 // hoMti kamavisuddhAo lesAo piiy-pmm-sukkaao| dhammajjhANovagayassa tivva-maMdAibheyAo // 66 // Agama-uvaesA''NA-Nisaggao jaM jinnppnniiyaannN| bhAvANaM saddahaNaM dhammajjhANassa taM liMgaM // 67 // jiNasAhuguNakittaNa-pasaMsaNA - vinny-daannsNpnnnno| sua-sIla-saMjamarao dhammajjhANI muNeyavvo // 6 // aha khaMti-maddava'jjava-muttIo jinnmypphaannaao| AlaMbaNAI jehiM sukkajjhANaM samAruhai // 66 // tihuyaNavisayaM kamaso saMkhiviu maNo aNuMmi chaumattho / jhAyai sunippakaMpo jhANaM amaNo jiNo hoi // 70 // jaha savvasarIragayaM maMteNa visaM nirubhae ddNke| tatto puNo'vaNijjai pahANayaramaMtajogeNaM // 71 // taha tihuyaNa-taNuvisayaM maNovisaM jogmNtbljutto| paramANuMmi niru bhai avaNei taovi jiNa-vejjo // 72 // ussAriyeMdhaNabharo jaha parihAi kamaso huyAsuvva / thoviMdhaNAvaseso nivvAi tao'vaNIo ya // 73 // taha visaiMdhaNahINo maNohuyAso kameNa taNuyaMmi / visaiMdhaNe niraMbhai nivvAi tao'vaNIo ya // 74 //

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72 citta-samAdhi : jaina yoga toyamiva nAliyAe tattAyasabhAyaNodaratthaM vaa| parihAi kameNa jahA taha jogimaNojalaM jANa // 7 // evaM ciya vayajogaM nirubhai kameNa kaayjogNpi|| to selesovva thiro selesI kevalI hoi // 76 // uppAya-TThii-bhaMgAipajjayANaM jamegavatthumi / nANAnayANusaraNaM puvvagayasuyANusAreNaM // 77 // saviyAramattha-vaMjaNa-jogaMtarao tayaM paDhamasukkaM / / hoi puhuttavitakkaM saviyAramarAgabhAvassa // 7 // jaM puNa suNippakaMpaM nivAyasaraNappaIvamiva cittaM / uppAya-Thii-bhaMgAiyANamegaMmi pajjAe // 79 // aviyAramattha-vaMjaNa-jogaMtarao tayaM bitiyasukkaM / / puvvagayasuyAlaMbaNamegattavitakkama viyAraM // 8 // nivvANagamaNakAle kevaliNo daraniruddhajogassa / suhumakiriyA'niyaTTi taiyaM taNukAyakiriyassa // 1 // tasseda ya selesIgayassa selovva nnippkNpss| vocchinnakiriyamappa DivAijjhANaM paramasukkaM // 2 // paDhamaM joge jogesu vA mayaM bitiyameyajogaMmi / taiyaM ca kAyajoge sukkamajogaMmi ya cautthaM // 3 // jaha chaumatthassa maNo jhANaM bhaNNai suniccalo sNto| taha kevaliNo kAo suniccalo bhannae jhANaM // 4 // puvvappaogao ciya kammaviNijjaraNaheuto yAvi / saddatthabahuttAo taha jiNacaMdAgamAo y||5|| cittAbhAvevi sayA suhumovaraya kiriyAi bhaNNaMti / jIvovaogasabbhAvao bhavatthassa jhaannaaiN|86|| sukkajjhANasubhAviyacitto citei jhANavirame'vi / NiyayamaNuppehAo cattAri carittasaMpanno // 7 // AsavadArAvAe taha saMsArAsuhANabhAvaM c| bhavasaMtANamaNantaM vatthUNaM vipariNAmaM ca // 8 // sukkAe lesAe . do tatiyaM paramasukkalessAe / thirayAjiyaselesi lesAIyaM paramasukkaM // 86 //

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dhyAnazatakam avahA'saMmoha-vivega-viusaggA tassa hoMti liNgaaii|liNgijji jehiM maNI sukkjjhaannovgycitto||10|| cAlijjai bIbhei ya dhIro na parIsahovasaggehiM / suhumesu na saMmujjhai bhAvesu na devamAyAsu // 1 // dehavivittaM pecchai appANaM taha ya svvsNjoge| dehovahivosaggaM nissaMgo savvahA kuNai // 12 // hoti suhAsava-saMvara-viNijjarA'marasuhAiM viulaaiN| jhANavarassa phalAiM suhANubaMdhINi dhammassa // 63 // te ya viseseNa subhAsavAdao'NuttarAmarasuhaM c| doNhaM sukkANa phalaM parinivvANaM parillANaM // 4 // AsavadArA saMsAraheyavo jaM Na dhamma-sukkesu / saMsArakAraNAiM tao dhuvaM dhamma-sukkAiM // 5 // saMvara-viNijjarAo mokkhassa paho tavo paho tAsi / jhANaM ca pahANaMgaM tavassa to mokkhaheUyaM // 66 // aMbara-loha-mahINaM kamaso jaha mala-kalaMka-paMkANaM / sojhAvaNayaNa-sose sAheti jalA'NalA''iccA / 97 // taha sojjhAisamatthA jIvaMbara-loha-meiNigayANaM / jhANa-jalA'Nala-sUrA kamma-mala-kalaMka-paMkANaM // 6 // tApo soso bheo jogANaM jhANao jahA niyayaM / taha tAva-sosa-bheyA kammassa vi jhAiNo niyamA // 66 // jaha rogAsayasamaNaM visosaNa-vireyaNosahavihIhiM / taha kammAmayasamaNaM jhANANasaNAijogehiM // 10 // jaha cirasaMciyamighaNamanalo pavaNasahio duyaM dahai / taha kamjhaMdhaNamamiyaM khaNeNa jhANANalo Dahai // 101 // jaha vA ghaNasaMghAyA khaNeNa pavaNAhayA vilijjati / jhANa-pavaNAvahUyA taha kamma-ghaNA vilijjati // 102 // na kasAyasamutthehiM ya bAhijjai mANasehiM dukkhehiM / IsA-visAya-sogAiehiM jhANovagayacitto // 103 // sIyA''yavAiehiM ya sArIrehiM subhuppgaarehiN| jhANasuniccalacitto na bAhijjai nijjarApehI // 104 //

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74 citta-samAdhi : jaina yoga iya savvaguNAdhANaM diTTAdidvasuhasAhaNaM jhANaM / supasatyaM saddheyaM neyaM jheyaM ca niccaMpi // 10 // samAptaM dhyAnazatakam

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zrIvIrasenAcAryaviracita-dhavalATokAntargata dhyAnataponirUpaNam uttamasaMhananasya ekAgracitAnirodho dhyAnam / ettha gAhA jaM thiramajhavasANaM taM jhANaM jaM calaM tayaM cittaM / taM hoi bhAvaNA vA aNupehA vA ahava citA / / [dhyA0 za0 2] tattha jhANe cattAri ahiyArA hoMti-dhyAtA dhyeyaM dhyAnaM dhyAnaphalamiti / tattha uttamasaMghaDaNo oghabalo oghasUro coddasapunvaharo vA (dasa-) Navapuvvaharo vA, NANeNa viNA aNavagayaNavapayatthassa jhaannaannuvvttiido| jadi NavapayatthavisayaNANeNeva jjhANassa saMbhavo hoi to coddasa-dasa-Navapuvvaghare mottUNa aNNesi pi jjhANaM kiNNa saMpajjade, coddasa-dasa-Navapuvvehi viNA thoveNa vi gaMtheNa NavapayatthAvagamovalaMbhAdo ? Na, thoveNa gaMtheNa NissesamavagaMtuM bIjabuddhimuNiNo mottUNa annnnesimuvaayaabhaavaado| jIvAjIva-puNNapAva-Asava-saMvara-NijjarA-baMdha-mokkhehi Navahi payatthehi vadirittamaNNaM Na ki pi atthi, annuvlNbhaado| tamhA Na thoveNa sudeNa ede avagaMtuM sakkijaMte, virohaado| Na ca davvasudeNa ettha ahiyAro, poggalaviyAramsa jaDassa NANovaliMgabhUdassa sudttvirohaado| thovadavvasudeNa avagayAsesaNavapayatthANaM sivabhUdiAdibIjabuddhINaM jhANAbhAveNa mokkhAbhAvappasaMgAdo / thoveNa NANeNa jadi jjhANaM hodi to khavagaseDi-uvasamaseDINamappAoggadhammajjhANaM ceva hodi / coddasa-dasa-NavapuvvaharA puNa dhamma-sukkajjhANANaM doNaM pi sAmittamuvapamaMti, avirohAdo / teNa tesiM ceva estha Niddeso kdo| sammAiTThI-Na ca Navapayatthavisaya-rui-paccaya-saddhAhi viNA jhANaM saMbhavadi, tappavutti-kAraNasaMvega-NivveyANaM aNNattha asNbhvaado| cattAsesabajhaMtaraMgagaMtho-khetta-vatthu-dhaNa-dhaNNa-duvaya-cauppaya-jANa-sayaNAsaNa-sissakula-gaNa-saMghehi jaNidamicchatta-koha-mANa-mAyA-loha-hassa-rai-arai-soga-bhaya-duguMchA-tthIpurisa-NaqsayavedAdiaMtaraMgagaMthakaMkhApariveDhiyassa suhajjhANANuvavattIdo / ettha gAhA jjhANissa lakkhaNaM se ajjava-lahuatta-vuDavuvaesA / uvaesANAsuttaM hissaggagavAo ruciyo se // vivitta-pAsua-giri-guhA-kaMdara-pabbhAra-susANa-ArAmujjANAdidesattho - aNNattha maNo-vikkhevaheduvatthudaMsapeNa suhjjhaannvinnaasppsNgaado| jahAsuhattho-asuhAsaNe TThiyassa pIDiyaMgassa jjhANavAghAdasaMbhavAdo / ettha gAhA

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citta-samAdhi :jaina yoga jacciya dehAvasthA jayA Na jjhANAvarohiNI hoi / jjhAejjo tavavastho TThiyo NisaNNo NivaNNo vA // [dhyA0 za0 36] aNiyadakAlo-savvakAlesu suhapariNAmasaMbhavAdo / ettha gAhAo savvAsu vaTTamANA muNao jaM desa-kAla-ceThAsu / varakevalAvilAhaM pattA bahuso khaviyapAvA // bhUvovaghAyarahio so deso jjhAyamANassa // NiccaM ciya juvai-pasU-gaQsaya-kusIlavajjiyaM jinno| ThANaM viyaNaM bhaNiyaM visesavo jjhANakAlammi // thirakayajogANaM puNa muNINa jhANesu NiccalamaNANaM / kAlo vi so cciya jahiM jogasamAhANamuttamaM lahai / Na u divasaNisAvelAdiNiyamaNaM jjhAiNo samae / to desakAlacaTThANiyamo jjhANassa patthi samayammi / jogANa samAhANaM jaha hoi tahA payaiyavvaM // [dhyA0 za0 40, 37, 35, 36, 38, 41] sAlaMbaNo-Na ca AlaMbaNeNa viNA jjhANa-pAsAyArohaNaM saMbhavai, AlaMbaNabhUdaNisseNiAdIhi viNA pAsAdAdirohamANapurisANamaNuvalaMbhAdo / ettha gAhA AlaMbaNANi vaaynn-pucchnn-priyttttnnaannupehaao| sAmAiyAviyAI savvamAvAsayAI c|| visamaM hi samArohai bavvAlaMbaNo jahA puriso| suttAdikayAlaMbo taha jhANavaraM samArahai // [dhyA0 za0 42, 43] suThTha ttirayaNesu bhAviyappA / Na ca bhAvaNAe viNA jjhANaM saMpajjai, egavAreNeva buddhIe thirattANuvavattIdo / ettha gAhA puvvakayabmAso bhAvaNAhi jjhANassa joggadamuvedi / tAo. ya gaann-iisnn-critt-verggjnniyaao|| NANe NiccamAso kuNai maNodhAraNaM visuddhi ca / NANaguNamuNiyasAro to jjhAyai NiccalamaIo // saMkAisallarahiyo pasamattheyAdiguNagaNovaIyo / hoi asaMmUDhamaNo saNasuddhoe jjhANammi //

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77 dhyAnataponirUpaNam NavakammANAdANaM porANaviNijjarA suhAvANaM / cArittabhAvaNAe jjhANamayatteNa ya samei // suvidiyajayassahAvo NissaMgo Nibbhavo NirAso ya / veraggabhAviyamaNo jjhANammi suNiccalo hoi / [dhyA0 za0 30-34] visaehito diDhi NiraMbhiyUNa jjhaye Niruddhacitto / kudo ? visaesu pasaraMtadihissa thirattANuvavattIdo / ettha gAhAo kiciddiTThimupAvattaittu jjhaye nniruddhvitttthiio| appANammi sadi saMdhittuM saMsAramokkhaLeM // paccAharittu visaehi iMdiyAI maNaM ca tehito| appANammi maNaM taM jogaM paNidhAya dhAredi // __ [bhagavatI ArAdhanA 1701-2] evaM jhAyaMtassa lakkhaNaM paravidaM / saMpahi jjheyaparUvaNaM kIrade--ko jjhAijjai ? jiNo vIyarAyo kevalaNANeNa avagayatikAlagoyarANaMtapajjAovaciyachaddavvo Navakevalaladdhippahu DiaNaMtaguNehi Araddhadivvadehadharo ajaro amaro ajoNisaMbhavo adajjho achejjo avatto NiraMjaNo NirAmao aNavajjo sayalakilesummukko tosavajjiyo vi sevayajaNakapparukkho, rosavajjio vi sagasamayaparammuhajIvANaM kayaMtovamo, siddhasajjho jiyajeyo saMsAra-sAyaruttiNNo suhAmiyasAyaraNibuDDAsesakaracaraNo Niccao NirAyuhabhAveNa jANAviyapaDivakkhAbhAvo savvalakkhaNasaMpuNNadappaNasaMkaMtamANusacchAyAgAro saMto vi sayalamANusapahAvuttiNNo avvao akkho| - dravyataH kSetratazcaiva kAlato bhaavtstthaa| siddhASTaguNasaMyuktA guNAHdvAdazadhA smRtaaH|| bArasaguNakaliyo / ettha gAhA akasAyamavedattaM akArayattaM videhadA ceva / acalattamalepattaM ca hoMti accaMtiyAI se // sagasarUve diNNacittajIvANamasesapAvapaNAsao jiNauvaiTTaNavapayatthA vA jjhayaM hoti / kathaM te NigguNA kammakkhayakAriNo? Na, tesiM rAgAdiNirohe NimittakAraNANaM tdvirohaado| uttaM ca AlaMbaNehi bhariyo logo jjhAidumaNassa khavagassa / jaM jaM maNasA pecchai taM taM AlaMbaNaM hoI //

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citta-samAdhi : jaina yoga bArasamaNupekkhAo uvasamaseDi-khavagaseDicaDaNa-bihANaM tevIsavaggaNAo paMca- - pariyaTTANi TThidi-aNubhAga-payaDi-padesAdi savvaM pi jjheyaM hodi tti daTTavvaM / evaM jjheyaparUvaNA gdaa| jhANaM duvihaM-dhammajjhANaM sukkjjhaannmidi| tattha dhammajjhANaM jjheya bhedeNa cauvvihaM hodi-ANAvicao apAyavicao vivAgavicao saMThANavicao cedi / tattha ANA NAma Agamo sito jiNavayaNamidi eyaTTho / ettha gAhAo suNiuNamaNAiNihaNaM bhUdahidaM bhUvabhAvaNamaNagcha / amidamajidaM mahatthaM mahANubhAvaM mahAvisayaM // jjhAejjo jiravajjaM jiNANamANaM jagappaIvANaM / aNiuNajaNaduNNeyaM NayabhaMgapamANagamagahaNaM // [dhyA0 za0 45, 46]] esA aannaa| edIe ANAe paccakkhANumANAdipamANANamagoyaratthANaM jaM jjhANaM so ANAvicao NAma jjhANaM / ettha gAhAo tattha maidubbaleNa ya tanvijjAiriyavirahado vA vi / yagahaNattaNeNa ya gANAvaraNodaeNaM ca // hedUdAharaNAsaMbhave ya sai suTTha jaM Na bujjhjjo| savvaSNumayamavitathaM tahAvi taM citae madimaM // aNuvagayaparANuggahaparAyaNA jaM jiNA jayappavarA / jiyarAyadosamohA Na aNNahAvAiNo tega // [dhyA0 za0 47-46] paMcatyikAyachajjIvakAie kAlavazvamaNNe y| ANAgejjhe bhAve ANAvicaeNa viciNAdi // micchattAsaMjama-kasAya-jogajaNidakammasamuppaNNajAi-jarA-maraNaveyaNANusaraNaM tehito avAyaciMtaNaM ca avAyavicayaM NAma dhammajjhANaM / ettha gAhAo rAgaddosakasAyAsavAdikiriyAsu vaTTamANANaM / ihaparalogAvAe jjhAejjo vajjaparivajjI // [dhyA0 za0 50] kallANapAvae je uvAe viciNAdi jiNamayamuvecca / viciNAdi vA avAe jIvANaM je suhA asuhA // kammANaM suhAsuhANaM payaDi-TThidi-aNubhAga-padesabheeNa caubvihANaM vivAgANusaraNaM vivAgavicayaM NAma tadiyadhammajjhANaM / ettha gAhAo payaDiTidippadesANubhAgabhiNNaM suhAsuhavihattaM / jogANubhAgajaNiyaM kammavivAgaM vicitejjo // [dhyA0 za0 51]

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78 dhyAnataponirUpaNam egANegamavagayaM jIvANaM puNNapAvakammaphalaM / udaodIraNasaMkamabaMdhe mokkhaM ca viciNAdI // tiNNaM logANaM saMThANa-pamANAuyAdiciMtaNaM saMThANavicayaM NAma cautthaM dhammajjhANaM / ettha gAhAo jiNadesiyAi lakkhaNasaMThANAsaNavihANamANAI / uppAda-TThivibhaMgAvipajjayA je ya davvANaM // paMcatthikAyamaiyaM logamaNAiNihaNaM jiNakkhAdaM / NAmAdibheyavihiyaM tivihamahologabhAgAdi / khidivalayadIvasAyaraNayaravimANabhavaNAdisaMThANaM / vomAvipaDiTThANaM NiyayaM logadvidivihANaM // uvajogalakkhaNamaNAiNihaNamatthaMtaraM sriiraado| jIvamarUvi kAri bhoiM ca sayassa kammassa // tassa ya sakammajaNiyaM jammAijalaM kasAyapAyAlaM / vasapasayasAvamINaM mohAvattaM mahAbhImaM // mANamayakaNNahAraM varacArittamayamahApoyaM / saMsArasAgaramaNorapAramasuhaM vicitejjo // ki bahuso savvaM ciya jIvAdipayatthavittharoveyaM / samvaNayasamUhamayaM jjhAyajjo samayasambhAvaM // jjhANovarame vi muNI nniccmnniccaaricitnnaaprmo| hoi subhAviyacitto dhammajjhANe jiha va puvvaM // [dhyA0 za0 52-56,58 uttarArdha+57 uttarArdha, 62, 65] japi sadhyo samayasabbhAvo dhammajjhANasseva visao hodi to sukkajjhANeNa NinvisaeNa hodavvamidi ? Na esa doso, doNaM pi jjhANANaM visayaM paDi bhedaabhaavaado| jadi evaM to doNaM jjhANANameyattaM psjjde| kudo? daMsa-masaya-sIha-vaya-vagdha-taracchacchahallehi khajjato vi vAsIe tacchijjato [vi] karavattehi phADijjato vi dAvANalasihAmuheNa kavalijjato vi sIdavAdAdavehi bAhijjaMto accharasayakoDIhi lAlijjaMtao vi jisse avatthAe jjheyAdo Na caladi sA jIvAvatthA jjhANaM NAma / eso vi tthirabhAvo ubhayattha sariso, aNNahA jjhANabhAvANuvavattIdo tti ? ettha parihAro vuccade-saccaM, edehi dohi vi sarUvehi doNNaM jjhANANaM bhedaabhaavaado| kiMtu dhammajjhANameyavatthumhi thovakAlAvaThThAi / kudo? sakasAyapariNAmassa gambhaharaMtachidapaIvasseva cirakAlamavaTThANAbhAvAdo / dhammajjhANaM sakasAesu ceva hodi tti kadhaM Navvade ? asaMjadasammAdiThThi-saMjadAsaMjadapamattasaMjada - appamattasaMjada - apuvvasaMjada-aNiyaTTisaMjada-suhamasAMparAiyakhavagovasAmaesa dhammajjhANassa pavuttI hodi ti jiNovaesAdo / sukkajmANassa puNa ekkamhi vatthumhi dhammajjhANAvaTThANakAlAdo saMkhejjaguNakAlamavaTThANaM hodi, vIyarAyapariNAmassa maNisihAe

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80 citta-samAdhi : jaina yoga va bahueNa vi kAleNa sNcaalaabhaavaado| uvasaMtakasAyajjhANassa pudhattavidakkavIyArassa aMtomuhuttaM ceva avaThThANamuvalabbhadi tti ce-Na esa doso, vIyarAyattAbhAveNa tvinnaasuvvttiido| atthado atyaMtarasaMcAlo uvasaMtakasAyajjhANassa uvalabbhadi tti ce-Na, atyaMtarasaMcAle saMjAde vi cittaMtaragamaNAbhAveNa jhaannvinnaasaabhaavaado| vIyarAyatte saMte vi khINakasAyajjhANassa eyattaviyakkAvIcArassa viNAso dissadi tti ce-Na, AvaraNAbhAveNa asesadavvapajjAesu uvajuttassa kevalovajogassa egadavvamhi pajjAe vA avaTThANAbhAvaM daLUNa tajjhANAbhAvassa pruuvittaado| tado sakasAyAkasAyasAmibhedeNa acirakAla-cirakAlAvaTThANeNa ya doNNaM jjhANANaM siddho bheo| sakasAya tiNNiguNaTThANakAlAdo uvasaMtakasAyakAlo saMkhejjaguNahINo, tado vIyarAyajhANAvaTThANakAlo saMkhejjaguNo tti Na ghaDade ? Na, egavatthumhi avaTThANaM paDDacca taduttIe / ettha gAhAo aMtomuhuttamettaM citAvatthANamegavatthumhi / chadumatthANaM jhANaM jogaNiroho jiNANaM tu|| aMtomuhuttaparado citA jjhANaMtaraM va hojjAhi / suciraM pi hojja bahuvatthusaMkame jhaannsNtaanno|| [dhyA0 za0 3, 4] edamhi dhammajjhANe pIya-pauma-sukkalessAo tiNNi ceva hoMti, maMda-maMdayaramaMdatamakasAesu edassa jjhANassa saMbhavuvalaMbhAdo / ettha gAhA hoMti kamavisuddhAo lessAo piiy-pum-sukkaao| dhammajjhANovagayassa tivv-mNdaavibheyaao|| [dhyA0 za0 66] eso dhammajjhANe pariNamadi tti kadhaM Navvade ? jiNa-sAhuguNapasaMsaNa-viSaya-dANasaMpattIe / ettha gAhAo AgamauvadesANA Nisaggado jaM jinnppnniiyaannN| bhAvANaM saddahaNaM dhammajjhANassa talligaM // jinn-saahugunnukkittnn-psNsnnaa-vinny-daannsNpnnnnaa| suda-sIla-saMjamaradA dhammajjhANe muNeyavvA // ___[dhyA0 za0 67, 68] kiMphalabhedaM dhammajjhANaM ? akkhavaesu viulAmarasuhaphalaM guNaseDIe kammaNijjarAphalaM ca / khavaesu puNa asaMkhejjaguNaseDIe kammapadesaNijjaraNaphalaM suhakammANamukkassANubhAgavihANaphalaM ca / ataeva dharmAdanapetaM dhayaM dhyAnamiti siddham / ettha gAhAo hoMti suhAsava-saMvara-NijjarAmarasuhAI viulaaii| jhANavarassa phalAiM suhANubaMdhINi dhammassa / /

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dhyAnataponirUpaNam jaha vA ghaNasaMghAyA kharNaNa pavaNAhayA vilinjaMti / jjhAgappavaNovahayA taha kammaghaNA vilijjati // [dhyA0 za0 63, 102] evaM dhammajbhANassa parUvaNA gadA / saMpahi sukkajjhANassa parUvaNaM kssaamo| taM jahA-kudo edassa sukkattaM ? kasAyamalAbhAvAdo / taM ca cauvvihaM-pudhattavidakkavIcAraM eyattavidakkamavIcAraM suhumakiriyamappaDivAdi samucchiNNakiriyamappaDivAdi cedi / tattha paDhamasukkajjhANalakkhaNaM vuccade-pRthaktvaM bhedaH / vitarkaH zrutaM dvAdazAMgam / vIcAraH saMkrAntirartha-vyaMjanayogeSu / pRthaktvena bhedena vitarkasya zrutasya vIcAraH saMkrAntiyasmin dhyAne tatpRthaktvavitarkavIcAram / ettha gAhAo davvAimaNegAiM tIhi vi jogehi jeNa jjhAyaMti / uvasaMtamohaNijjA teNa pudhattaM ti taM bhaNidaM // jamhA sudaM vidakkaM jamhA puvvagayaatthakusalo ya / jjhAyadi jjhANaM evaM savidakkaM teNa taM jjhANaM // atthANa vaMjaNANa ya jogANa ya saMkamo hu viicaaro| tassa ya bhAveNa tagaM sutte uttaM : savIcAraM // [bha0 A0 1874-6] edassa bhAvattho uccade-uvasaMtakasAyavIyarAyachadumattho coddasa-dasa-NavapuSaharo pasatthativihasaMghaDaNo kasAya-kalaMkuttiNNo tisu jogesu egajogamhi vaTTamANo egadavvaM guNapajjAyaM vA paDhamasamae bahuNayagahaNaNilINaM suda-ravikiraNujjoyabaleNa jjhAedi / evaM taM ceva aMtomuhuttamettakAlaM jjhAedi / tado parado atyaMtarassa NiyamA saMkamadi / aghavA tamhi ceva atthe guNassa pajjAyassa vA saMkamadi / puvvillajogAdo jogaMtaraM pi siyA saMkamadi / egamatthamatthaMtaraM guNaguNaMtaraM pajjAyapajjAyaMtaraM ca heTrovari Dhaviya puNo tiNNi joge egapaMtIe tthviy| da | ga | 4 | ma | va | kA | dusaMjoga-tisaMjoge hi ettha pudhattavidakkavIcArajjhANa- da | gu| pa bhaMgA bAdAlIsa (42) uppAedavbA / evasaMtomuhuttakAlamuvasaMtakasAo sukkalessio pudhattavidakkavIcArajjhANaM chadavva-NakpayatthavisayamaMtomuhuttakAlaM jjhaayi| atthado atyaMtarasaMkame saMte vi Na jjhANaviNAso, cittNtrgmnnaabhaavaado| evaM saMvara-NijjarAmarasuhaphalaM, edamhAdo nnivvuigmnnaannuvlNbhaado| evaM puttavidakkavIcArajjhANaparUvaNA gdaa| saMpahi vidiyasukkajjhANaparUvaNaM kassAmo-ekasya bhAvaH ekatvam, visarko dvAdazAMgam, asaMkrAMtiravIcAraH; ekatvena vitarkasya artha-vyaMjana-yogAnAmavIcAraH asaMkrAMtiH yasmin dhyAne tadekatvavitarkAvIcAraM dhyAnam / ettha gAhAo jeNegameva bavvaM jogeNekkeNa aNNavaraeNa / khINakasAo jjhAyai teNeyattaM tagaM maNidaM //

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82 citta-samAdhi : jaina yoga jamhA sudaM vivakkaM jamhA puvvagayaatthakusalo ya / jjhAyadi jhANaM evaM savidakkaM teNa tajjhANaM // asthANa vaMjaNANa ya jogANa ya saMkamo hu viicaaro| tassa amAveNa tagaM jhANamavIcAramivi vuttaM // [bha0 A0 1877-6]] edassa bhAvattho-khINakasAo sukkalessio oghabalo oghasUro vajjarisahavairaNArAyaNa-sarIrasaMghaDaNo aNNadarasaM ThANo coddasapuvvaharo dasaputvaharo Navapuvvaharo vA khaiyasammAiTThI khavidAsesakasAyavaggo Navapayatthesu egapayatthaM davva-guNa-pajjayabhedeNa jjhAedi, aNNadarajogeNa aNNadarAbhidhANeNa ya tattha egamhi davve guNe pajjAe vA merumahiyaro vva NiccalabhAveNa avaTThiyacittassa asaMkhejjaguNaseDIe kammakkhaMdhe gAlayaMtassa aNaMtaguNahINAe seDIe kammANubhAgaM sosayaMtassa kammANaM dvidIyo egajogaegAbhihANajjhANeNa ghAdayaMtassa aMtomuhattamettakAlo gacchadi / tado sesakhINakasAyaddhamettaTThidIyo mottUNa uvarimasavvaTThidIyo ghettUNa udayAdiguNaseDisarUveNa raciya puNo TidikhaMDaeNa viNA aghaTThidigalaNeNa asaMkhejjaguNAe seDIe kammakkhaMdhe ghAIto gacchadi jAva khINakasAyacarimasamao ti| tattha khINakasAyacarimasamae NANAvaraNIyadasaNAvaraNIya-aMtarAiyANi viNAsedi / edesu viNaThesu kevalaNANI kevala-daMsaNI aNaMtavIriyo dANa-lAha-bhoguvabhogesu vigghavajjiyo hodi tti ghettavvaM doNaM sukkajjhANANaM kimAlaMbaNaM ? khaMti-maddavAdao / ettha gAhA aha khaMti-maddavajjava-muttIyo jinnmdpphaannaao| AlaMbaNehi jehiM sukkajhANaM samArahai // 1 [dhyA0 za0 66] saMpahi doNaM sukkajjhANANaM phalaparUvaNaM kassAmo-aTThAvIsabheyabhiNNamohaNIyassa savvuvasamAvaTThANaphalaM pudhattavidakkavIcArasukkajjhANaM / mohasavvuvasamo puNa dhammajjhANa savvuvasamuvalaMbhAdo / tiNNaM ghAdikammANaM NimmUlaviNAsaphalameyattavidakkamavIcArajjhANaM / mohaNIyaviNAso puNa dhammajjhANaphalaM, suhumasAMparAyacarimasamae tassa vinnaasuvlNbhaado| mohaNIyassa uvasamo jadi dhammajjhANaphalo to Na kkhadI, eyAdo doNNaM kajjANamuppattivirohAdo ?Na, dhammajjhANAdo aNeyabheyabhiNNAdo aNeyakajjANamuppattIe virohaabhaavaado| eyattaviyakka-avIyAra-jjhANassa appaDivAivisesaNaM kiNNa kadaM ? Na, uvasaMtakasAyammi bhavaDhAkhaehi kasAesu Nivadidammi paDivAduvalaMbhAdo / uvasaMtakasAyammi eyattavidakkAvIcAre saMte uvasaMto du pudhattaM iccedeNa viroho hodi tti NAsaMkaNijja, tattha pudhattameve tti nniymaabhaavaado| Na ca khINakasAyaddhAe savvattha eyattavidakkAvIcArajmANameva, jogaparAvattIe egasamayaparUvaNaNNahANuvavattibaleNa tadaddhAdIe pudhattavidakkavIcArassa vi sNbhvsiddhiido| ettha gAhAmo

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dhyAnataponirUpaNam jaha cirasaMciryAmadhaNamaNalo pavaNuggado dhuvaM bahaha / taha kambhidhaNamamiyaM khaNeNa jhANANalo vahai // jaha rogAsayasamaNaM visosaNavireyaNosahavihIhi / taha kammAsayasamaNaM jjhANANasaNAvijogehi // __ [dhyA0 za0 101, 100] saMpahi sukkajjhANassa liMgaparUvaNA kIrade-asaMmohavivegavisaggAdako sukkajjhANa-liMgANi / ettha gAhAo abhayAsaMmohavivegavisaggA tassa hoMti ligaaii| ligijjai jehi muNI sukkajjhANovagayacitto / cAlijjai vIhei va dhIro Na parissahovasaggehi / suhumesu Na sammujjhai bhAvesu Na devamAyAsu // dehavicittaM pecchai appANaM taha ya samvasaMjoe / behovahivosaggaM hissaMgo savvavo kuvi / / Na kasAyasamutthehi vi bAhijjai mANasehi sukkhehi / IsAvisAyasogAviehi jhANovagayacitto // sIyAyavAdiehi mi sArIrehi bahuppayArehiM / No bAhijjai sAhU jjhayammi suNiccalo sNto|| [dhyA0 za0 60-92, 103,104] evaM vidiyasukkajhANaparUvaNA gadA / saMpahi tadiyasukkajjhANaparUvaNaM kssaamo| taM jahA-kriyA nAma yogaH / pratipatituM zIlaM yasya tatpratipAti / tatpratipakSaH apratipAti / sUkSma kriyA yogo yasmin tatsUkSmakriyam / sUkSmakriyaM ca tadapratipAti ca sUkSmakriyApratipAti dhyAnam / kevalajJAnenApasAritazrutajJAnatvAt tadavitarkam / arthAMtarasaMkrAMtyabhAvAttadavIcAraM vyajjanayogasaMkrAMtyabhAvAdvA / kathaM tatsaMkrAMtyabhAva: ? tadavaSTaMbhabalena vinA akrameNa trikAlagocarAzeSAvagateH / ettha gAhAo avivakkamavIcAraM suhumakiriyabaMdhaNaM taSiyasukkaM / suhumammi kAyajoge maNivaM taM savvabhAvagayaM // suhamammi kAyajoge vaTTato kevalI tadiyasukkaM / jjhAyadi Nibhijo suhumaM taM kAyajogaM pi // [bha0 0 1980-1] edassa bhAvattho-uppaNNakevalaNANadaMsaNehi savvadavvapajjAe tikAlavisae jANato passaMto karaNakkamavahANavajjiyaaNaMtaviriyo asaMkhejjaguNAe seDIe kammaNijjaraM kuNamANo karedi / tattha jaM paDhamasamae desUNacoddasarajjuussehaM sagavikkhaMbhapamANavaTTaparivedamappANaM

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84 citta-samAdhi / jaina yoga kAdUNa dvidIe asaMkhejje bhAge aNubhAgassa aNate bhAge ghAdedUNa ceTudi taM daMDaM NAma / vidiyasamae puvvAvareNa vAdavalayavajjiyalogAgAsaM savvaM pi sagadehavikkhaMbheNa vAviya sesaTThidiaNubhAgANaM jahAkameNa asaMkhejja-aNate bhAge ghAdidUNa jamavaTThANaM taM kavADaM NAma / tadiyasamae vAdavalayaM vajjiya savvalogAgAsaM sagajIvapadesehi visappidUNa sesaTidiaNubhAgANaM kameNa asaMkhejje bhAge aNaMte bhAge ghAdedUNa jamavaTThANaM taM padaraM NAma / cautthasamae savvalogAgAsamAdUriya sesaTidiaNubhAgANamasaMkhejje bhAge aNaMte bhAge ca ghAdiya jamavaTThANaM taM logapUraNaM NAma / saMpahi ettha sesaTThidipamANamaMtomuhutto sNkhejjgunnmaauaado| etto ppahuDi uvari savvaTThidikhaMDayANi aNubhAgakhaMDayANi ca aMtomuhutteNa ghAdedi / dvidikhaMDayassa AyAmo aMtomuhuttaM aNubhAgakhaMDayapamANaM puNa sesaaNubhAgassa aNaMtA bhAgA / edeNa kameNa aMtomuhuttaM gaMtUNa jogaNirohaM karedi / ko jogaNiroho ? jogaviNAso / taM jahA-etto aMtomuhuttaM gaMtUNa bAdarakAyajogeNa bAdaramaNajogaM NiruMbhadi / tado aMtomuhutteNa bAdarakAyajogeNa bAdaravacijogaM NiruMbhadi / tado aMtomuhutteNa bAdarakAyajogeNa bAdaraussAsaNissAsaM NiraMbhadi / tado aMtomuhutteNa bAdarakAyajogeNa tameva bAdarakAyajogaM NiruMbhadi / tado aMtomuhuttaM gaMtUNa suhumakAyajogeNa suhumamaNajogaM NiruMbhadi / tado aMtomuhutteNa suhumakAyajogeNa suhumavacijogaM NiruMbhadi / tado aMtomuhutteNa sahumakAyajogeNa suhumaussAsaNissAsaM NiruMbhadi / tado aMtomuhuttaM gaMtUNa suhumakAyajogeNa suhumakAyajogaM NiruMbhamANo imANi karaNANi karedi-paDhamasamae apuvvaphaddayANi karedi puvvaphaddayANaM heddhdo| AdivaggaNAe avibhAgapaDicchedANamasaMkhejjadibhAgamokaDadi jIvapadesANaM ca asaMkhejjadibhAgamokaDDudi / evamaMtomuhuttamapuvvaphaddayANi karedi / asaMkhejjaguNahINAe seDIe jIvapadesANaM ca asaMkhejjaguNAe seDIe / apugvaphaddayANi seDIe asaMkhejjadibhAgo seDivaggamUlassa vi asaMkhejjadibhAgo puvvaphayANaM pi asaMkhejjadibhAgo apuvvaphaddayANi savvANi / evamapuvaphaddayakaraNavihANaM gadaM / etto aMtomuhuttaM kiTTIo karedi / apuvvaphayANamAdivaggaNAe avibhAgapaDicchedANamasaMkhejjadibhAgamokaDudi / jIvapadesANamasaMkhejjadibhAgamokaDDadi / ettha aMtomuhuttaM kiTTIo karedi asaMkhejjaguNahINAe seDIe / jIvapadesANamasaMkhejjaguNAe seDIe okaDDadi / kiTTiguNagAro palidovamassa asNkhejjdibhaago| kiTTIo seDIe asNkhejjdibhaago| apuvvaphaddayANaM pi asaMkhejjadibhAgo / kiTTIkaraNe NiTThide tado se kAle puvaphaddayANi apuvvaphaddayANi ca NAsei / aMtomuhuttaM kiTTIgadajogo hodi / suhumakiriyaM appaDivAdi jjhANaM jjhAyadi / kiTTINaM carimasamae asaMkhejje bhAge NAsei / edamhi jogaNirohakAle suhamakiriyamappaDivAdi jjhANaM jjhAyadi tti jaM bhaNidaM taNNa ghaDade; kevalissa visaIkayAsesadavvapajjAyassa sagasavvaddhAe egarUvassa aNidiyassa egavatthumhi maNaNirohAbhAvAdo / Na ca maNaNiroheNa viNA jjhANaM saMbhavadi; aNNattha tahANuvalaMbhAdo tti ? Na esa doso; egavatthumhi ciMtANiroho jjhANamidi jadi gheppadi to hodi doso| Na ca evamettha gheppadi / puNo ettha kadhaM gheppadi ti bhaNide jogo uvayAreNa ciMtA; tisse

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85 dhyAnataponirUpaNam eyaggeNa giroho viNAso jammi taM jjhANamidi ettha ghetavvaM; teNa Na puvvuttadosasaMbhavo tti / ettha gAhAo toyamiva NAliyAe tattAyasamAyaNodaratyaM vaa| parihAdi kameNa tahA jogajalaM ujhANajalaNeNa // jaha sabyasarIragayaM maMteNa visaM Nimae sNke| tatto puNo'vaNijjavi pahANajjharamaMtajoeNa // taha bAvarataNuvisaya jogavisaM jmaannmNtbljutto| aNubhAvammiNirubhadi avarNadi tavo vi jiNavejjo // : .............. [dhyA0 za. 75, 7.1,,72]. evaM tadiyasukkajhANaparUvaNA gdaa| ......... / saMpahi cautthasukkajjhANaparUvaNaM kassAmo / taM jahA--samucchinnA kriyA yogo yasmin tatsamucchinnakriyam / samucchinnakriyaM ca apratipAti ca samucchinnakriyApratipAti dhyAnam / zrutarahitatvAt avitarkam / jIvapradezaparispaMdAbhAvAdavIcAraM arthavyaMjanayogasaMkrAMtyabhAvAdvA / ettha gAhA.-. . . ... ... . avivakkamavIcAraM aNiyaTTI akiriyaM ca selesi / / jjhANaM NiruddhajogaM apacchima uttamaM sukkaM // [bhA0 1882] edassa attho-jogamhi 'Niruddhamhi AusamANi kammANi hoMti aNtomuhuttN| se kAle selesiyaM paDivajjadi samucchiNNakiriyamaNiyaTTi sukkajjhANaM jjhAyadi / kadhamaittha jjhANavavaeso ? eyaggeNa ciMtAe jIvassa Niroho paripphaMdAbhAvo jjhANaM NAma / kiM phalamedaM jjhANaM ? . aghAicaukkaviNAsaphalaM / tadiyasukkajjhANaM jogaNirohaphalaM / selesiyaaddhAe jjhINAe savvakammavippamukko egasamaeNa siddhi gacchadi / evaM jjhANaM NAma tavokammaM gdN| dhyAnataponirUpaNaM samAptam /

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DHYANASATAKA AND THE DHYANA SECTION OF TATTVARTHA-BHASYA-TIKA -A COMPARATIVE STUDY The Tattvartha-Bhasya-Tika of Siddhasenaganin records a great number of features of the Jaina theory of meditation, that deserve careful study. A number of valuable excerpts are also quoted there from earlier treatises that are no more extant. These passages throw immense light on the inter-relationship of meditation and the gunasthanas (stages of spiritual development). In fact, one can properly understand the meaning and purpose of meditation only in the light of this inter-relationship. The Dhyanasataka is another treatise that lucidly epitomizes the Jaina doctrine of dhyana in its various aspects, and is held in very great respect both in the Svetambara and the Digambara tradition. The authorship of the work is not known though usually it is ascribed to Jinabhadragani-ksamasramana, the author of the Visesavasyaka-Bhasya. A comparative study of the above-mentioned two works shows their close affinity. I have quoted fortyfive instances from them, that may be helpful in determining their mutual chronology. Personally I feel that the Dhyanasataka verses are based on the material provided by the Tattvartha-Bhasya-Tika. There is also the possibility of both being indebted to an earlier treatise, though, of course, the latter was composed earlier than the former. The parallel passages are given below seriatim. 1. TBHT, IX.27, p. 47 11 15-17 : calaM cittameva cintA, tanniroSastasyaikatrAvasthApanamanyatrApracAro nirodhaH / ato nizcalaM sthiramadhyavasAnamekAlambanaM chAsthaviSayaM dhyAnam / kevalinAM punarvAkkAyayoganirodha eva dhyAnam / Dhs, 2-3 : jaM thiramajhavasANaM taM jhANaM jaM calaM tayaM cittaM / taM hojja bhAvaNA vA aNupehA vA ahava ciMtA / / aMtomuhuttametaM cittAvatthANamegavatthumi / chaumatthANaM jhANaM joganiroho jiNANaM tu //

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Dhyanasataka : Tattvarthalska 2. TBhT, IX. 28, p. 48 11 6-7: antarmuhartaparimANaM na parato muhUrtAdityarthaH / DhS, 4 : aMtomuhuttaparao ciMtA jhANaMtaraM va hojjAhi / suciraMpi hojja bahuvatthusaMkame jhANasaMtANI // 3. TBhT, IX. 31, p. 50 1 5-6 : teSAmamanojJAnAM zabdAdInAM viprayogo'pagamastadathaM viprayogAyAniSTazabdAdi viSayaparihArAya yaH smRtisamanvAhArastadAtam / DhS , 6 : amaNuNNANaM saddAivisayavatthUNa dosamailassa / dhaNiyaM viogaciMtaNamasaMpaogANusaraNaM ca // 4. TBhT, IX. 32, p. 50 11 22-23 : zUlaziraHkampajvarAkSizravaNadazanAdikAyAstadviprayogAya smRtisamanvAhAro dhyAnamArtam / TBhT, IX. 31, p. 50 11 6-7 : smRtisamanvAhAro nAma tadviprayogAdevAnugrahapratipattIcchayA ya AtmanaH praNidhAnavizeSaH sa samanvAhAraH smRteH / DhS, 7: taha sUla-sIsarogAiveyaNAe vijogapaNihANaM / tadasaMpaogaciMtA tappaDiyArAulamaNassa / / 5. TBhT, IX. 30, p. 49 11 18-20 : paramArthatastu rAgadveSamohAH sNsaarhetvH| tadanugataM cAtaraudrarUpamapi prakRSTa tamarAgadveSamohanAjaH / ataH saMsAraparibhramaNahetutA tayoriti / DS, 13 : rAgo doso moho ya jeNa saMsAraheyavo bhnniyaa| aTuMmi ya te tiNNivi to taM saMsAra-taruvIyaM // 6. TBhT, IX. 35, p. 53 11 6-7: .. tadetadAtaM nAtisaMkliSTakApotanIlakRSNalezyAnuyAyi draSTavyamiti / DhS, 14 : kAvoya-nIla-kAlA lessAo paaisNkilitttthaao| aTTajjhANovagayassa * kammapariNAmajaNimAo //

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Citta-Samadhi : Jaina-Yoga 7. TBhT, IX. 34, p. 51 11 19-21 : tasya'tasyArtadhyAnasya catuHprakArasyApi zokAdIni lakSaNAni bhavanti, yairArtadhyAyI lakSyate karatalaparyastapramlAnavadanaH zocati krandati vilapati hA hA aho dhik kaSTaM huM mRto'smyurastADaM paridevate dIrgha nizvasiti kavoSNaM zUnyavyAkSiptacitta ivopalakSyate / DhS, 15 : tassa'kkaMdaNa-soyaNa-paridevaNa-tADaNAI liMgAI / iTThA'NiTThaviogA'vioga-viyaNAnimittAI // 8. TBhT, IX. 35, p. 52 || 1-2 : ___ etasya trayaH svAminazcaturtha-paJcama-SaSThaguNasthAnavartinaH krameNAviratadeza viratapramattasaMyatAH / DhS, 18 : tadaviraya-desaviraya-pamAyaparasaMjayANugaM jhANaM / . savappamAyamUlaM vajjeyavvaM jaijaNeNaM // 9. TBhT, IX. 36, p. 53 11 21-23 : "pramattayogAtprANavyaparopaNaM hiNsaa|" tacca sattvavyApAdanobandhanaparitApana tADanakaracaraNazravaNanAsikA'dharavRSaNaziznAdicchedanasvabhAvaM hiMsAnandam / DhS, 19 : sttvh-veh-bNdhnn-ihnnN'knn-maarnnaaipnnihaannN| . aikohaggahaghatthaM nigghiNamaNaso'hamavivAgaM // . 10. TBhT, IX. 36, p. 53 11 25-27 : ......"pizunAsabhyAsadbhUtaghAtAtisandhAnapravaNamasadabhidhAnamanRtam / tatparopaghAtArthamanuparatatIvaraudrAzayasya smRteH samanvAhAraH / tatraivaM dRDhapraNidhAna manRtAnandamiti / DhS, 20 : pisuNAsabbhAsabbhUya-bhUyaghAyAivayaNapaNihANaM / mAyAviNo'isaMdhaNaparassa pacchannapAvassa / / 11. TBhT, IX. 36, p.53 11 28-30: tIvrasaGa klezAdhyavasAyasya dhyAtuH prabalIbhUta-lobhapracArAhitasaMskArasya apAstaparalokApekSasya parasvAditsorakuzalaH smRtisamanvAhAraH / dravyaharaNopAya eva cetaso nirodhaH praNidhAnamityarthaH /

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89 Dhyanasataka : Tattvarthatika DS, 21 : taha tivvakoha-lohAulassa bhUovaghAyaNamaNajjaM / paradavvaharaNacittaM paraloyAvAniravekkhaM // 12. TBhT, IX. 36, p. 54 11 2-10 : ......."viSayAH zabdAdayaH / tatsAdhanAni c..."| viSayANAM ca sNrkssnnm| itthaM ca viSayasaMrakSaNAhitakrauryasya......"tIvraNa lobhakaSAyeNAnuraktacetasaH tadgatapraNidhAnasya tatraiva smRtisamanvAhAramAcarato viSayasaMrakSaNAnandaM raudraM bhavati dhyAnam / DhS, 22 : sddaaivisysaahnndhnnsaarkkhnnpraaynnmnnittuN| savvAbhisaMkaNaparovaghAyakalusAulaM cittaM / / 13. TBhT, IX. 36, p. 54 11 11-12 : taccatadaviratadezaviratasvAmikam ""tayoreva ca bhavatyetat, na pramattasaMyatA dInAmiti / DhS, 23 : iya karaNa-kAraNANumaivisayamaNucitaNaM caubbheyaM / aviraya-desAsaMjaya-jaNamaNasaMseviyamahaNNaM // 14. TBhT, IX. 36, p. 54 11 13-14 : narakagatimUlametat / DhS, 24: eyaM cauvihaM rAga-dosa-mohAulassa jIvassa / roddajjhANaM saMsAravaddhaNaM narayagaimUlaM // 15. TBhT, IX. 36, p. 541 13 : raudradhyAyinastIvasaMkliSTAHkApotanIlakRSNa-lezyAstisraH / DhS, 25 kAvoya-nIla-kAlA lesAo tivvsNkilitttthaao| roddajjhANovagayassa kammapariNAmajaNiyAo / 16. TBhT, IX. 36, p. 54 115 : linggaanysyotsnnbhvjnyaanaamrnndossaa|| DS, 26 : liMgAI tassa ussnnnn-bhul-naannaavihaa''mrnndosaa| tesi ciya hiMsAisu bAhirakaraNovauttassa // .

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90 Citta-Samadhi : Jaina-Yoga 17. TBhT, IX. 36, p. 54 11 17-19 : ....."hiMsAnandAdiSu caturvapi pravartamAnasyAbhiniviSTAntaHkaraNasya bhudosstaa| ajJAnadoSatA teSveva hiMsAdiSvadharmakAryeSvamyudayakAryabuddhivyapA zrayasya cakatAnavidhAnAvalambitasaMsAramocakasyeva bhavati / DhS, 27: paravasaNaM ahinaMdai niravekkho nilo niraNutAvo / harisijjai kayapAvo roddjjhaannovgycitto|| 18. TBhT, IX. 38, p. 58 1 21, p. 59 11 3-9 : dharmadhyAnAnupravezaparikarmANi ca bhAvanAdezakAlAsanAdIni / ..."AlambanAnyapi'"""dhyAnapratipattikramazca'...'lezyAstu...."nisargA'dhigamAbhyAm"...... dharmadhyAnaliGgam / DhS, 28-29 : jhANassa bhAvaNAo desaM kAlaM tahA''saNavisesaM / AlaMbaNaM kamaM jhAiyavvayaM je ya jhAyAro // tatto'NuppehAo lessA liMgaM phalaM ca nAUNaM / dhammaM jhAijja muNI taggayajogo tao sukkaM // 19. TBhT, IX. 38, p. 58 1 22 : tatra catasro bhAvanA jJAna-darzana-cAritra-vairAgyAkhyAH / DhS, 30: puvakayabbhAso bhAvaNAhi jhANassa joggayamuvei / tAo ya nANa-dasaNa-caritta-veragganiyatAo / / 20. TBhT, IX. 38, p. 58 11 22-23 : jJAne nityAbhyAsAnmanasastatraiva praNidhAnam, avagataguNasArazca nizcalamati ranAyAsenaiva dhayaM dhyAyati / DhS, 31: NANe NiccanbhAso kuNai maNodhAraNaM visuddhiM ca / nANaguNamuNiyasAro to jhAi suniccalamaIo // 21. TBhT, IX. 38, p. 58 11 23-25 : vigatazaMkAdizalyaH prazama-saMvega-nirvedA-'nukampA-''stikya-sthairyaprabhAvanAyatanA''sevana-bhaktiyukte'sammUr3hacetA darzanabhAvanayA vimalIkRtamatiraskhalitameva dhamyaM dhyAyati /

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Dhyanasataka : Tattvarthatika DhS32: saMkAidosarahio pasama-thejjAiguNagaNoveo / hoi asaMmUDhamaNo daMsaNasudIe jhANaMmi / / 22. TBhT, IX. 38, p. 58 11 25-27 : caraNabhAvanAdhiSThitaH karmANyaparANi nAdatte, purAtananirjaraNaM zubhAni vA saJcinute / tatazcAyatnenaiva dharmadhyAyI bhavati / DhS, 33 : navakammANAyANaM porANaviNijjaraM subhAyANaM / cArittabhAvaNAe jhANamayatteNa ya samei // 23. TBhT, IX. 38, p, 58 11 27-28 : jagatkAyasvabhAvAlocanAt suviditajagatsvabhAvo niHsaGgo nirbhayo virAgo vairAgyabhAvanAvaSTabdhacetA lIlayava dharmadhyAyI bhavati / DhS, 34: suvidiyajagassabhAvo nissaMgo nibhao nirAso ya / veraggabhAviyamaNo jhANaMmi suniccalo hoi // 24. TBhT. IX. 38, p. 58 1 29 : dezo'pi niSkaNTako yaH / kaNTakAH strI-pazu-paNDakAH / DhS, 35: nicca ciya juvai-pasU-napuMsaga-kusIlavajjiyaM jaiNo / ThANaM viyaNaM bhaNiyaM visesao jhANakAlaMmi // 25. TBhT, IX. 38, p. 58 11 30-31 : kAlo'pi yasminneva' kAle manasaH samAdhirutpadyate sa eva dhyAnakAlaH / yathoktam-Natthi kAlo akAlo vA jhAyamANassa bhikkhuNo / Dh5, 38 : kAlo'vi socciya jahiM jogasamAhANamuttamaM lahai / na u divasa-nisA velAiniyamaNaM jhAiNo bhaNiyaM // 26. TBhT, IX. 38, p. 58 11 32-33, p. 59 1 1-2 : AsanaM tu kAyAvasthAvizeSaH / ya evAbAdhako'bhyasto jitaH sa eva kAyavikalpa Asanam / yathoktamkAlaH samAdhiAnasya kAyAvasthA jitAsanam / zuciniSkaNTako dezaste ca strI-pazu-paNDakAH // ..

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92 Citta-Samadhi : Jaina-Yoga , DhS, 39 : jhAijjA tadavattho Thimo nisaNNo nivaNNo vA // 27. TBhT, IX. 38, p. 59 11 3-4 : AlambanAnyapi vAcanA-pracchanA-parivartana-cintanAni saddharmAvazyakAdIni ca sAmAyikAdIni / ebhirAlambanardharmadhyAnaM samArohati / DhS, 42-43 : AlambaNAI vAyaNa-pucchaNa-pariyaTTaNA'NuciMtAo / visamaMmi samArohai daDhadavvAlaMbaNo jahA puriso| suttAikayAlaMbo taha jhANavaraM samAruhai // 28. TBhT, IX. 38, p. 59 1 5-6 : dhyAnapratipattikramazca manoyoganigrahAdirbhavakAle kevalinaH / zeSasya dhyAturyathAsamAdhyapekSamiti / DhS, 44: jhANappaDivattikamo hoi maNojoganiggahAIo / bhavakAle kevaliNo sesANa jahAsamAhIe // 29. TBhT, IX. 37, p. 55 11 3-5 : tatrAjJA-sarvajJapraNIta AgamaH / tAmAjJAmitthaM vicinuyAt-paryAlocayet - pUrvAparavizuddhAmatinipuNAmazeSajIvakAyahitAmanavadyAM mahArthI mahAnubhAvAM nipuNajanavijJeyAM dravyaparyAyaprapaJcavatImanAdyanidhanAm / suniuNamaNAiNihaNaM bhUyahiyaM bhUyabhAvaNamaNagcha / amiyamajiyaM mahatthaM mahANubhAvaM mahAvisayaM // jhAijjA niravajjaM jiNANamANaM jagappaIvANaM / aNiuNajaNaduNNeyaM naya-bhaMga-pamANa-gamagahaNaM // 30. TBhT, IX. 37, p. 55 11 6-11 : tatra prajJAyAH paridurbalatvAdupayukto'pi sUkSmayA zemuSyA yadi nAvaiti bhUtamartha sAvaraNajJAnatvAt / tathApyevaM vicinvato'vitathavAdinaH kSINarAgadveSamohAH sarvajJA nAnyathAvyavasthitamanyathA vadanti bhASante vA'nRtakAraNAbhAvAt / DhS, 47-49 : tattha ya maidombaleNaM tavihAyariyavirahao vAvi / NeyagahaNattaNeNa ya NANAvaraNodaeNaM ca //

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Dhyanasataka : Tattvarthatika 93 heUdAharaNAsaMbhave ya sai su? jaM na bujjhjjaa| savvaNNumayamavitahaM tahAvi taM citae maiyaM // aNuvakayaparANuggahaparAyaNA jaM jiNA jagappavarA / jiyarAga-dosa-mohA ya NaNNahAvAdiNo teNaM // 31. TBhT, IX. 37, p. 55 1 14-20 : ihAmutra ca rAgadveSAkulitacetovRttayaH sattvAH......"kAyendriyAdiSvAsravadvAra DS, 50 : rAgabosakasAyA''savAdikiriyAsu vaTTamANANaM / iha paraloyAvAo jhAijjA vajjaparivajjI // 32. TBhT, IX. 37, p. 55 11 24-29 : jJAnAvaraNAdikamaSTaprakAraM karma prakRti-sthityanubhAva-pradeza-bhedamiSTAniSTavipAkapariNAmaM jaghanyamadhyamotkRSTasthitikaM vividhavipAkam |....."itthN niruddhacetasaH karmavipAkAnusaraNa eva smRtisamanvAhArato dhayaM bhavati dhyAnamiti / DhS, 51: payai-Thii-paesA'NubhAvabhinnaM suhAsuhavihattaM / jogANubhAvajaNiyaM kammavivAgaM viciMtejjA / 33. TBhT, IX. 37, p. 55 11 30-33; p. 56 11 1-2 : saMsthAnamAkAravizeSo lokasya dravyANAM ca / lokasya tAvat tatrAdhomukhamallakasaMsthAnaM varNayantyadholokaM, sthAlImiva ca tiryaglokam, Urdhvamadhomallakasamudgam / tatrApi tiryagloko jyotiya'ntarAkulaH / asaMkhyeyA dvIpasamudrA valayAkRtayo dharmAdharmAkAzapudgalajIvAstikAyAtmakA anAdinidhanasannivezabhAjo vyomapratiSThAH kSitivalayadvIpasAgaranarakavimAnabhavanAdisaMsthAnAni DhS, 52-54 : jiNadesiyAi lakkhaNa-saMThANA''saNa-vihANa-mANAI / uppAyaTThiibhaMgAi pajjavA je ya davvANaM // paMcatthikAyamaiyaM logamaNAiNihaNaM jiNakkhAyaM / NAmAibheyavihiyaM tivihamaholoyabheyAiM //

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Citta-Samadhi : Jaina-Yoga khii-valaya-dIva-sAgara-naraya-vimANa-bhavaNAisaMThANaM / vomAipaiTThANaM niyayaM logaTThiivihANaM // 34. TBhT, IX. 37, p. 56 11 2-3 : AtmAnamupayogalakSaNamanAdinidhanamarthAntarabhUtaM zarIrAd, arUpaM kartAramupa bhoktAraM ca svakRtakarmaNaH zarIrAkAraM, muktI tribhAgahInAkAram / DhS, 55 : ___ uvaogalakkhaNamaNAinihaNamatyaMtaraM sarIrAo / jIvamarUviM kAriM bhoiM ca sayassa kammassa // 35. TBhT, IX. 37, p. 56 11 10 : tadetadapramattasaMyatasya bhavati dharmadhyAnam / TBhT, IX. 38, p. 57 11 7-8 : anayozcopazAMtakSINakaSAyayorapramattasaMyatasya ca dhyAnaM dharma bhavati / Dhs, 63 : savvappamAyarahiyA muNao khINovasaMtamohA ya / jhAyAro nANa-dhaNA dhammajjhANassa niddiTThA / 36. TBhT, IX. 39, p. 60 1 13 : zukle dhyAne upazAntakSINakaSAyayorbhavataH / TBhT, IX. 40, p. 62 11 2-4 : pUrvavido yAvupazAntakSINakaSAyo tayorbhavataH......"evamAdyazukladhyAnadvayasya svAminiyamanaM vihitam / TBhT, IX. 41, p. 62 11 13-14 : ....."pare sUtrasannivezamAzritya sUkSmakriyamapratipAti vyuparatakriyaM cAnivarti grahItavyam / te ca kevalina eva trayodazacaturdazaguNasthAnakrameNava bhavataH / TBhT, IX. 43, p. 64 126 : tadetaccaturvidhaM zukladhyAnaM prathamadvitIyottamasaMhananavato bhavati / DhS, 64 : eecciya puvvANaM puvvadharA suppasatthasaMghayaNA / doNha sajogAjogA sukkANa parANa kevaliNo // 37. TBhT, IX. 38, p. 5917 : lezyAstu pIta-padma-zuklAkhyAstIvra-mandAdibhedAH /

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Dhyanasataka : Tattvarthatika 95 DhS, 66 : hoMti kamavisuddhAo lesAo piiy-pmm-sukkaao| .. . dhammajjhANovagayassa tivva-maMdAibheyAo / / 38. TBhT, IX. 38, p. 59 11 8-9 : nisargA'dhigamAbhyAmazeSajIvAdipadArthazraddhAnaM jina tkIrtanaprazaMsA vinayadAnAni ca dharmadhyAnaliGgam / Dh5, 67-68 : Agama-uvaesA''NA-Nisaggao jaM jiNappaNIyANaM / bhAvANaM saddahaNaM dhammajjhANassa taM liMgaM // jiNasAhUguNakittaNa-pasaMsaNA-viNaya-dANasaMpaNNo / sua-sIla-saMjamarao dhammajjhANI muNeyavvo // 39. TBhT, IX. 39, p. 60 11 15-21 : pRthak punaH kazcid bhedastadbhAvaH pRthaktvam-anekatvam, tena sahagato vitarkaH / pRthaktvameva vA vitarkasahagataM vitarkapurogaM pRthaktvavitarkam / tacca paramANujIvAdAvekadravya utpAdavyayaghrauvyAdiparyAyAnekanayApitatvam / tat pRthaktvena pRthaktvena tasya cintanaM vitarkasahacaritaM savicAraM ca yat tat pRthaktva-vatakaM savicAram / tacca pRthaktvamarthavyaJjanayogAnAM vakSyati-"tryekakAyayogAyogAnAM", "vitarkaH zrutaM", "vicAro'rthavyaJjanayogasaMkrAMti:" (IX. 43, 45, 47) / pUrvagatabhaGgikazru tAnusAreNArthavyaJjanayogAntaraprApti:-gamanaM vicaarH| DhS, 77-78 : uppAya-TThii-bhaMgAipajjayANaM jamegavatthumi / nANAnayANusaraNaM ... puvvagayasuyANusAreNaM // saviyAramattha-vaMjaNa-jogaMtarao tayaM paDhamasukkaM / hoi puhuttavitakkaM saviyAramarAgabhAvassa / / 40. TBhT, IX. 39, p. 60 11 25-28 : ekasya bhAva ekatvam / ekatvagato vitarka ekatvavitarkaH / eka eva yogastrayANAmanyatamastathA'rtho vyaJjanaM cakameva paryAyAntarAnapitamekaparyAyacintanam / utpAdavyayadhrauvyAdiparyAyANAmekasmin paryAye nivAtazaraNapratiSThitapradIpavaniSprakampaM, pUrvagatazru tAnusAri ceto nirvicAramarthavyaJjana yogAntareSu / tadekatvaMvitarkamavicAram / DhS, 79-80 : jaM puNa suNippakaMpaM nivAyasaraNappaIvamiva cittaM / uppAya-Thii-bhaMgAiyANamegami pjjaae||

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Citta-Samadhi: Jaina-Yoga aviyAramattha-vaMjaNa-jogaMtarao tayaM bitiyasukkaM / puSvagayasuyAlaMbaNamegattavitakkamaviyAraM // 41. TBhT, IX. 43, P. 65 11 9-10 : sUkSmakAyakriyo ruddhasUkSmavAGmanasakriyaH / yad dhyAyati tadapyuktaM sUkSmamapratipAti ca // DhS,81 : nivvANagamaNakAle kevaliNo daraniruddhajogassa / suhumakiriyA'niyaTTi taiyaM taNukAyakiriyassa / / 42. TBhT, IX. 43, p. 65 11 11-12 : kAyikI ca yadeSA'pi sUkSmoparamate kriyA / anivati tadapyuktaM dhyAnaM vyuparatakriyam // DhS, 82 : tasseva ya selesIgayassa selovva NippakaMpassa / vocchinnakiriyamappaDivAijjhANaM paramasukkaM // 43. TBhT, IX. 43, p. 64 11 26-33 : tatrAdyaM pRthaktvavitarka triyogasya bhavati, manovAkkAyayogavyApAravata ityarthaH / ekAnyatamayogAnAmiti / anyatamaikayogAnAmekatvavitarkam / eko'nyatamaH kAyAdInAM yogo yasya dhyAyino vyApriyate, kadAcinmanoyoga, kadAcidvAgyogaH, kadAcit kAyayoga iti / kAyayogAnAmiti kAyikayogabhAjAmeva sUkSmakriyamapratipAti zukladhyAnamiti |"ayogaanaamiti zailezyavasthAnAM". manovAkkAyayogatrayarahitAnAM vyuparatakriyamanivati dhyAnaM bhavati / Dh5, 83 : paDhamaM joge jogesu vA mayaM bitiyameyajogaMmi / taiyaM ca kAyajoge sukkamajogaMmi ya cautthaM // 44. TBhT, IX. 27, p. 47 11 16-18 : nizcalaM sthiramadhyavasAnamekAlambanaM chadmasthaviSayaM dhyAnam / kevalinAM punarvAkkAyayoganirodha eva dhyAnamabhAvAnmanasaH / DhS, 84 : jaha chaumatthassa maNo jhANaM bhaNNai suniccalo saMto / taha keliNo kAo suniccalo bhannae jhANaM / / 45. TBhT, IX. 39, p. 61 11 5-6 : vyutsargavivekAsaMmohAvyathaliGgamiSyate zuklam / na ca sambhavanti kAtsnyena tAni liGgAni mohavataH //

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Dhyanasataka : Tattvarthatika 97 DhS, 90: avahA'saMmoha-vivega-viusaggA tassa hoMti liMgAiM / ligijjai jehiM muNI sukkjjhaannovgycitto||

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TATTVARTHA-BHASYA-TIKA AND BHAGAVATI ARADHANA There are similarities between some verses quoted in the TattvarthaBhasya-sika and those of the Bhagavati Aradhana. These verses throw valuable light on the doctrine of dhyana and are quoted here to enable scholars to determine the chronology of the two texts. 1. TBhT, p. 571 18: tadapUrvakaraNamiSTaM kadAcidaprAptapUrvatvAt / BhA, 2087c-d: hoi tamapuvvakaraNaM kayAi appattapuvvaMti / 2. TBhT, p. 57 11 28-33, and p. 58 11 1-4 : atha sa kSapayati nidrAnidrAditrayamazeSatastatra / narakagamanAnupUrvI narakagatiM cApi kAtnyena // sUkSmasthAvarasAdhAraNAtapodyotanAmakarmANi / tiryaggatinAma tathA tiryaggatyAnupUrvI ca // caturekadvitIndriyanAmAni tathaiva nAzamupayAnti / tiryaggatiyogyAstAH prakRtaya ekAdaza proktAH // aSTau tataH kaSAyAn paNDakavedaM tatastataH strItvam / kSapayati puMvede saGakramayya SaNNokaSAyAMzca // puMstvaM krodhe krodhaM mAne mAnaM tathaiva mAyAyAm / mAyAM ca tathA lobhe sa kSapayati saGkramayya tataH / / BhA, 2088-91 : aNivittikaraNaNAmaM NavamaM guNaThANayaM ca adhigamma / NiddANiddA payalApayalA tadha thINagiddhi ca / / NirayagadiyANupuvi Nirayagadi thAvaraM ca suhumaM ca / sAdhAraNAdavujjovatirayagadi ANupuvIe / igavigatigacaduridiyaNAmAI tapa tirikkhagadinAma / khavayittA majjhille khavedi so aTThavi kasAe / / tatto NapuMsagitthIvedaM hAsAdichakkapuMvedaM / koghaM mANaM mAyaM lobhaM ca khavedi so kamaso //

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99 Tattvartha-tika : Aradhana 3. TBhT, p. 58 1 13-15 : prakRtivizeSAcca punarlobhakaSAyasya sUkSmatvam / sa tato vizuddhiyogana yAti sthAnAntaraM vrajastamapi // kSapayan gacchati yAvat kSINakaSAyatvamApnoti / BhA, 2093 a-b: to so khINakasAo jAyadi khINAsu lokiTTIsu / 4. TBhT.p.59 11 10-15: sthAnAntarANyanekAnyArohati pUrvavidhinaiva // deze tato vivikte same zucI jantuvirahite kalpye / RjvAyamya sa dehaM baddhvA palyaGkamacalAGgaH // vIrAsanAdi cAsanamatha samapAdAdi vAcalaM sthAnam / tadvadadhiSThAya yatiH zayanaM cottAnazayanAdi / BhA, 2082-4 : sAhU jahuttacArI vaEto appamattakAlammi / jjhANaM uvedi dhammaM paviThThakAmo khavagaseDhiM / / sucie same vivitte dese NijjaMtue aNuNNAe / ujjuaAyadadeho acalaM baMdhettu paliaMkaM // vIrAsaNamAdIyaM AsaNasamapAdamAdiyaM ThANaM / samma adhiTThido vA sijjamuttANasayaNAdi / / 5. TBhT, p. 59 117: sandhAya smRtimAtmani kiJcidupAvartya dRSTi svAm / BhA, 1701 : kiMcivi diTThimupAvattaittu jhANe nnirukhdidviio| appANaMhi sadi saMdhittA saMsAramokkhaLeM // 6. TBhT, p. 59 1 18-19 : viSayebhya indriyANi pratyavahRtya ca manastathA tebhyaH / dhArayati manaH svAtmani yogaM praNidhAya mokssaay|| BhA, 1702 : paccAharittu visayehiM iMdiyAI maNaM ca tehito / appANammi maNaM taM jogaM paNidhAya dhAredi /

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100 Citta-Samadhi : Jaina-Yoga 7. TBhT, p. 59 1 22-25 : tallakSaNAnyupazamArjavamArdavalAghavAni dRSTAni / upadezAjJAsUtranisargAstadrucaya iSyante // * tatpraznavAcanAnuprekSAparivartanAvalambanakAH / tadanuprekSAH saMsArakyAnityAzaraNacintAH // BhA, 1704-5: dhammassa lakkhaNaM se ajjavalahugattamaddavuvadesA / uvadesaNA ya sutte NisaggajAo rucIo de|| AlaMbaNaM ca vAyaNa-pucchaNa-parivaTTaNANupehAo / dhammassa teNa aviruddhAo savvANupehAo / 8. TBhT, p. 59 11 26-7: ekAgreNa manaH svaM nirudhya bhAvAjinAjJayA grAhyAn / vicinoti yathAtattvaM tathaiva ca zubhAzubhApAyAn // BhA, 1703 : eyaggeNa maNaM raMbhiUNa dhammaM caunvihaM jhAdi / ANApAyavivAgaM vicayaM saMThANavicayaM ca // 9. TBhT, p. 58 11 28-31 : saMsthAnAni ca sarvadravyANAM karmaphalavipAkAMzca / pravacanasambhinnamatirvazuddhalezyaH pravicinoti // kSapayati tena dhyAnena tato'nantAnubandhinazcaturaH / mithyAtvaM saMmithaM samyaktvaM ca krameNa tataH // BhA, 2085-6: puvabhaNideNa vidhiNA jjhAdi jjhANaM visuddhalessAo / pavayaNasaMbhiNNamadI mohassa khayaM karemANo / saMjoyaNAkasAe khavedi jhANeNa teNa so paDhamaM / micchattaM sammissaM kameNa sammattamavi ya tdo|| 10. TBhT, p. 60 11 29-30: kSINakaSAyasthAnaM tat prApya tato vizuddhalezyaH san / ekatvavitarkAvIcAraM dhyAnaM tato'bhyeti // BhA, 2093 : to so khINakasAo jAyadi khINAsu lobhakiTTIsu / eyattavitakkAvIcAraM to jjhAdi so jjhANaM //

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101 Tattvartha-tika : Aradhana 11. TBhT, p. 61 11 1-4 : zrutamucyate vitarkaH pUrvAbhihitArthanizcitamatezca / dhyAnaM tadiSyate yena tena savitarkamiSTaM tat / / arthavyaJjanayogAnAM saGkrAntirudito hi vicAraH / tadabhAvAt tad dhyAnaM proktamavicAramarhadbhiH // BhA, 1878-9: jamhA sudaM vitakkaM jamhA punvagadaatthakusalo ya / jjhAyadi jjhANaM evaM savitakkaM teNa taM jhANaM / / atthANa vaMjaNANa ya jogANaM ya saMkamo hu vIcAro / tassa abhAveNa tayaM jhANaM avicAramiti vuttaM / / 12. TBhT, p. 61 11 10-13: tena dhyAnena yathAkhyAtena ca saMyamena ghAtayati / zeSANi ghAtikarmANi yugapadavaraJjanAni tataH / / kAtyAnmastakazUcyAM yathA hatAyoM hato bhavati tAlaH / karmANi kSIyante tathaiva mohe hate kAtAt // BhA, 2094-5 : jhANeNa ya teNa adhakkhAdeNa ya saMjameNa ghAdedi / sesA ghAdikammANi samaM avaraMjaNANi tdo| matthayasUcIe jadhA hadAe kasiNo hado bhavadi tAlo / / kammANi tathA gacchaMti khayaM mohe hade kasiNe // 13. TBhT, p. 61 1 14-15 : nidrApracale dvicaramasamaye tasya kSayaM samupayAtaH / caramAnte kSIyante zeSANi tu ghAtikarmANi // BhA, 2096 : NiddApacalA ya duve ducarimasamayammi tassa khIyaMti / sesANi ghAdikammANi carimasamayammi khIyaMti // 14. TBhT, p. 61 11 20-21 : tasya hi tasmin samaye kevalamutpadyate gatatamaskam / jJAnaM ca darzanaM cAvaraNadvayasaGkSayAcchuddham // BhA, 2097: tatto NaMtarasamae uppajjadi savvapajjayaNibaMdhaM / kevalaNANaM suddhaM tadha kevaladasaNaM ceva / /

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102 Citta-Samadhi : Jaina-Yoga 15. TBhT, p. 61 11 22-27 : citra vicitrapaTanibhaM trikAlasahitaM tataH sa lokamimam / pazyati yugapat sarva sAlokaM sarvabhAvajJaH // vIrya nirantarAyaM bhavatyanantaM tathaiva tasya tadA / kalpAtItasya mahAtmano'ntarAyakSayaH kAtAt // sa tato vedayamAno viharati catvAri zeSakarmANi / AyuSyasya samAptiryAvat syAd vedyamAnasya / BhA, 2099-2101 : cittapaDaM va vicittaM tikAlasahidaM tado jagamiNaM so / savvaM jugavaM passadi savvamalogaM ca svvtto| vIriyamaNaMtarAya hoi aNaMtaM tadheva tassa tadA / kappAtIdassa mahAmuNissa vigdhammi khINammi // to so vedayamANo viharai sesANi tAva kammANi / jAva samattI vedijjamANassAugassa bhave // 16. TBhT, p. 62 11 21-22 : apratipAti dhyAyan kazcit sUkSmakriyavihRtyante / AyuHsamIkriyArthaM trayasya gacchetsamuddhAtam // BhA, 2105 : jesiM havanti visamANi NAmagodAuvedaNIyANi / te du kadasamugdhAdA jiNA uvaNamaMti selesi // 17. TBhT, p. 62 11 28-33 : sthityA ca bandhanena ca samIkriyAthaM hi karmaNAM teSAm / antarmuhUrtazeSe tadAyuSi samujjighAMsati saH // Ardra virallitaM sad vastraM maGkSveva nanu vinirvAti / saMveSTitaM tu na tathA tathA hi karmApi mUrtatvAt // snehakSayasAmyAt sa ca hIyate samuddhAtAt / kSINasnehaM zaTati hi bhavati tadalpasthiti ca zeSam / / BhA, 2106-8 : ThidisaMtakammasamakaraNatthaM savvesi tesi kammANaM / aMtomuhattasese jaMti samugdhAdamAummi // ollaM saMtaM vatthaM virallidaM jaha laha viNivvAdi / saMveDhiyaM tu Na tathA tadheva kammaM pi NAdavvaM / / ThidibaMdhassa siNeho hedU khIyadi ya so samuhadassa / saDadi ya khINasiNehaM sesaM appaTTidI hodi / /

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103 Tattvartha-tika : Aradhana 18. TBhT, p. 63 11 3-4 : daNDakapATakarucakakriyA jagatpUraNaM catuHsamayam / kramazo nivRttirapi ca tathaiva proktA catuHsamayA // BhA, 2109: caduhi samaehiM daMDa-kavADa-padarajagapUraNANi tadA / kamaso karedi taha ceva NiyattIdi caduhiM samaehiM / 19. TBhT, p. 63 1 15 : bAdaratvAt pUrva vAGmanase bAdare sa niruNaddhi krameNaiva / BhA, 2111 : bAdaravAcigajogaM bAdarakAyeNa bAdaramaNaM ca / bAdarakAyaMpi tadhA ruMbhadi suhumeNa kAeNa // 20. TBhT, p. 63 11 22-23 : sUkSmeNa kAyayogena tato niruNaddhi sUkSmavAGmanase / bhavati tato'sau sUkSmakriyastadAkRtigatayogaH // BhA, 2112 : tadha ceva suhumamaNavaciogaM suhumeNa kAyajogeNa / __ rubhittu jiNo ciTThadi so suhumakAyajogeNa / / 21. TBhT, p. 63 11 24-27: tamapi sa yogaM sUkSma nirurutsan sarvaparyAyAnugatam / dhyAnaM sUkSmakriyamapratipAtyupayAti vitamaskam // dhyAne dRDhApite paramAtmani nanu niSkriyo bhavati kAyaH / prAyaNApAtanimeSonmeSa-viyukto mRtasyeva / / BhA, 1881-83 : suhumammi kAyajoge vato kevalI tadiyasukkaM / jhAyadi Nibhi, je suhumattaM kAyajogaM pi / aviyakkamavIcAraM aNiyaTTimakiriyaM ca sIlesi / jjhANaM NiruddhajogaM apacchimaM uttamaM sukkaM // taM puNa Niruddhajogo sarIratiyaNAsaNaM karemANo / savaNhu apaDivAdI jjhAyadi jjhANaM carimasukkaM / / 22. TBhT, p. 63 11 30-31 : satataM tena dhyAnena niruddha sUkSmakAyayoge'pi / niSkriyadezo bhavadi sthito'pi vehe vigatalezyaH //

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104 Citta-Samadhi : Jaina-Yoga BhA, 2114 : suhumakiriyeNa jhANeNa Niruddha suhumakAyajoge vi / selesI hodi tado abaMdhago Niccalapadeso / / 23. TBhT, P, 65 11 1-2 : yadarthavyaJjane kAyavacasI ca pRthaktvataH / manaH saGkramayatyAtmA sa vicAro'bhidhIyate // BhA, 1876: atthANa vaMjaNANa ya jogANa ya saMkamo hu vIcAro / tassa ya bhAveNa tayaM sutte uttaM savIcAraM // 24. TBhT, p. 65 11 5-6 : arthAdi ca pRthaktvena yad vitarkayatIva hi / dhyAnamuktaM samAsena tat pRthaktvavicAravat / BhA, 1874 : davvAi aNeyAiM tIhiM vi jogehiM jeNa jjhAyati / upasaMtamohaNijjA teNa puSattaM tti taM bhaNiyA / 25. TBhT, p. 65 11 7-8 : avikampyamanastvena yogasaGkrAntiniHspRham / tadekatvavitarkAkhyaM zrutajJAnopayogavat / / BhA, 1877: jeNegameva davvaM jogeNegeNa aNNadarageNa / khINakasAyo jjhAyadi teNegattaM tayaM bhaNiyaM / / 26. TBhT, p. 65 119-10 : sUkSmakAyakriyo ruddhasUkSmavAGa manasakriyaH / yad dhyAyati tadapyuktaM sUkSmamapratipAti ca // BhA, 1880 : avitakkamavIcAraM suhumakiriyattabaMdhaNaM tadiyasukkaM / suhumammi kAyajoge bhaNidaM taM savvabhAvagadaM // 27. TBhT. P. 65 11 11-12 : kAyikI ca yadeSA'pi sUkSmoparamate kriyA / anivati tadapyuktaM dhyAnaM vyuparatakriyam // BhA, 1882 : aviyakkamavIcAraM aNiyaTTimakiriyaM ca sIlesi / jjhANaM niruddhayogaM apacchima uttamaM sukkaM // samAptam

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vijayodayATIkAsamalaMkRta-bhagavatI-ArAdhanAntargataM dhyAnamAhAtmyaM lezyAvizuddhiprakaraNaM ca dhyAnamAhAtmyam suciraM vi saMkiliTTha viharaMtaM jhANasaMvaravihUNaM / jjhANeNa saMvuDappA jiNadi aMtomuhutteNa // 1885 // 'suciramavi saMkililai viharaMta' pUrvakoTikAlaM dezonaM klezasahitacAritrodyataM 'jhANasaMvaravihUNaM' dhyAnAkhyena saMvareNa vihInaM / 'jiNadi' jayati / kaH ? 'AhorattamettaNa jhANeNa saMvuDappA' ahorAtramAtreNa dhyAnena saMvRtAtmA // 1885 // evaM kasAyajuddhami havadi khavayassa AudhaM jhANaM / jjhANavihUNo khavao raMgeva aNAuho mallo // 1886 / / 'evaM kasAyajuddhami' kaSAyasaMprahAre dhyAnamAyudhaM kSapakasya bhavati / dhyAnahInaH kSapakaH yuddhe nirAyudha iva na pratipakSaM prahantumalaM / kaSAyavinAzakAritvaM dhyAnasyAnayA kathitam // 1886 // raNabhUmIe kavacaM va kasAyaraNe tayaM have kavacaM / juddhe va NirAvaraNo jhANeNa viNA have khavao // 1887 // 'raNabhUmIe' yuddhabhUmau kavacavatkaSAyayuddhe dhyAnaM kavaco bhavati / etena kaSAyapIDArakSA karoti dhyAnamityAkhyAtaM / dhyAnAbhAve doSamAcaSTe-'juddha va NirAvaraNo' yuddhe nirAyaNa iva bhavati dhyAnena vinA kSapakaH // 1887 // jjhANaM karei khavayassovaTThabhaM khu hINaceTussa / therassa jahA jaMtassa kuNadi jaTThI uvaTThabhaM // 1888 // "mANaM karedi' dhyAnaM karoti kSapakasyopaSTambhaM hInaceSTasya sthavirasya gacchato yathA karoti yaSTirupaSTambhaM // 18 // mallassa hapANaM va kuNai khavayassa daDhabalaM jhANaM / jhANavihINo khavao raMge va aposio mallo // 1886 // 'mallassa hapANaM va mallasya snehapAnamiva kSapakasya dhyAnaM karoti / dhyAnahInaH kSapako raMge apoSito malla iva na pratipakSaM jayati // 1886 // kairaM radaNesu jahA gosIsaM caMdaNaM va gandhesu / veruliyaM va maNINaM taha jjhANaM hoi khavyassa // 1860 //

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106 citta-samAdhi : jaina yoga ___'vairaM ravaNesu jadhA' yathA ratneSu vajra gandhadravyeSu gozIrSacaMdanaM / maNiSu vaiDUryamiva kSapakasya dhyAnaM sarveSu darzanacaritratapassu sArabhUtaM // 1860 // mANaM kilesasAvadarakkhA rakkhA va sAvadabhayammi / jhANaM kilesavasaNe mittaM mitteva vasaNammi // 1861 // 'jhANaM kilesasApadarakkhA' dhyAnaM duHkhazvApadAnAM rakSA, zvApadabhaye rakSeva dhyAnaM klezavyasane mitraM, vyasane mitramiva // 1861 // jjhANaM kasAyavAde gabbhagharaM mArudeva gabbhadharaM / jhANaM kasAyauNhe chAhI chAhIva uNhammi // 1862 // jhANaM kasAyaDAhe hodi varadaho dahova DAhammi / jhANaM kasAyasIde aggI aggIva sIdammi // 1863 / / jhANaM kasAyaparacakkabhae balavAhaNaDDao rAyA / paracakkabhae balavAhaNaDDhao hoi jaha rAyA // 1864 // jhANaM kasAyarogesu hodi vejjo tigichade kusalo / rogesu jahA vejjo purisassa tigichao kusalo // 1865 // jhANaM visayachuhAe hoi ya chuhAe aNNaM vA / mANaM visayatisAe udayaM udayaM va taNhAe // 1866 // spaSTArthottaragAthA // 1862 // // 1863 / / 1864 // // 1865 // // 1866 // dhyAnamAhAtmyaM samAptam lezyAvizuddhiprakaraNam iya samabhAvamuvagado taha jjhAyaMto pasattajhANaM ca / lessAhiM visujjhato guNaseDhiM so samAruhadi // 1600 // 'iya samabhAvamuvagado' evaM samacittatAM gataH prazastadhyAnaM pravartayet, lezyAbhivizuddho guNazreNImArohati // 1600 // jaha bAhiralessAo kiNhAdIo havaMti purisassa / abhaMtaralessAo taha kiNhAdI ya purisassa // 1901 // kiNhA NIlA kAo lessAo tiNNi appasatthAo / pajahai virAyakaraNo . saMvegamaNuttaraM patto // 1602 // 'jaha bAhiralessAo' kRSNanIlakApotAzceti tisraH aprazastAH prajahAti vairAgyabhAvanAvAn saMsArabhIratA parAmupAgataH // 1601-1902 //

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107 dhyAnamAhAtmyaM lezyAvizuddhiprakaraNaM ca teo pammA sukkA lessAo tiNNi vi du pasatthAo / paDivajjei ya kamaso saMvegamaNuttaraM patto // 1903 // 'teo pammA sukkA' tejaH padmazuklalezyAH pratipadyate paripATyA // 1603 // edesi lessANaM visodhaNaM paDi uvakkamo iNamo / savvesi saMgANaM vivajjaNaM savvahA hoi // 1604 / / 'edesi lessANaM' etAsAM zubhalezyAnAM zuddhi pratyayamupakramaH bAhyAbhyantarasarvaparigrahatyAgaH // 1904 // lessAsodhI ajjhavasANavisodhIe hoi jIvassa / ajjhavasANavisodhI maMdakasAyassa NAdavvA // 1605 // 'lessAsodhI' lezyAnAM zuddhiH / 'ajjhavasANavisodhIe hodi' pariNAmavizuddhayA bhavati / 'ajhavasANavisuddhI' pariNAmavizuddhizca / 'maMdakasAyassa' mandakaSAyasya bhavatIti jJAtavyA // 1605 // kaSAyANAM mandatA kathamityatrAha maMdA huMti kasAyA bAhirasaMgavijaDassa savvassa / giNhai kasAyabahulo ceva hu savvaMpi gaMthakaliM // 1906 / / 'maMdA ti kasAyA' kaSAyA mandA bhavanti, kRtabAhyasaMgaparityAgasya / kaSAyabahula evAyaM sarvo jIvaH sarva granthakaliM gRhNAti // 1606 // jaha iMdhaNehiM aggI vaDDai vijjhAi iMdhaNehiM viNA / gaMthehiM taha kasAo vaDDai vijjhAiM tehiM viNA // 1907 // 'jaha iMdhaNehi aggI' indhanairyathAgnirvarddhate taivinA prazAmyati / granthastathA kaSAyo varddhate, taivinA mando bhavati / / 1607 // jaha pattharo paDato khobhei dahe pasaNNamavi paMkaM / khobhei pasaNNamavi kasAyaM jIvassa taha gaMtho // 1908 // 'jaha pattharo paDato' yathA pASANaH patan hRde prazAntamapi paGka kSobhayati, tathA jIvassa kaSAyaM granthAH kSobhayanti // 1908 / / abbhaMtarasodhIe gaMthe NiyameNa bAhire cayadi / abbhaMtaramailo ceva bAhire geNhadi hu gaMthe // 1906 // 'abhaMtarasodhIe' abhyantarazuddhayA niyamena bAhyAnparigrahAMstyajati, abhyantaramalina eva bAhyAn gRhNAti parigrahAn // 1606 // abbhantarasodhIe bAhirasodhI vi hodi NiyameNa / abbhaMtaradoseNa hu kuNadi Naro bAhire dose // 1910 //

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108 citta-samAdhi : jaina yoga 'annaMtarasodhIe' abhyantarazuddhayA bAhyazuddhiniyamena bhavati / abhyantaradoSeNaiva bAhyAnkAyagatAn doSAn karoti // 1910 // . jadha taMDulassa koNDayasodhI satusassa tIradi Na kAhu~ / taha jIvassa Na sakkA lissAsodhI sasaMgassa // 1911 / / 'jaha taMdulassa' yathA tandulasya abhyantaramalazuddhiH kartuM na zakyate bAhyatuSasahitasya / tathA jIvasya na zakyA lezyAzuddhiH katu saparigrahasya // 1611 // ita uttaraM lezyAzrayeNArAdhanAvikalpo nirUpyate sukkAe lessAe ukkassaM aMsayaM pariNamittA / jo maradi so hu NiyamA ukkassArAdhao hoI // 1612 / / 'sukkAe lessAe' zuklalezyAyA utkRSTAMzaM pariNato yo mRtimupaiti sa niyamAdutkRSTArAdhako bhavati // 1612 / khAiyadaMsaNacaraNaM khaovasamiyaM ca NANamidi maggo / taM hoi khINamoho ArAhittA ya jo hu arahaMto // 1913 // je sesA sukkAe du aMsayA je ya pammalessAe / tallessApariNAmo du majjhimArAdhaNA maraNe // 1914 / / 'je sesA sukkAe du aMsayA' utkRSTAMzAdanye ye zuklalezyAyA aMzA ye cApi padmalezyAyA aMzA tatra pariNAmo maraNe madhyamArAdhanA // 1613 // 1914 / / tejAe lessAe ye aMsA tesu jo pariNamittA / kAlaM karei tassa hu jahaNiyArAdhaNA bhaNidA // 1915 / / 'tejAe lessAe' tejolezyAyA ye aMzAsteSu pariNato yadi kAlaM kuryAt tasya jaghanyArAdhanA bhavati // 1615 // jo jAe pariNamittA lessAe saMjudo kuNai kAlaM / talleso uvavajjai tallese ceva so sagge // 1616 // 'jo jAe' yo yayA lezyayA pariNataH kAlaM karoti, sa tallezya evopajAyate, tallezyAsamanvite svarge // 1616 // adha teupaumasukkaM adicchido NANadaMsaNasamamgo / AukkhayA du suddho gacchadi suddhi cuyakileso // 1917 / / 'adha teupaumasukka' atha tejaHpadmazuklalezyA atikrAMtaH alezyatAmupagato jJAnadarzanasamagra AyuSaH kSayAt siddhi gacchati karmalepApagamAdvizuddho nirastAzeSaklezaH // 1617 // evaM subhAvidappA jjhANovagao pasatthalessAo / ArAdhaNApaDAyaM harai aviggheNa so khavao // 1918 //

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dhyAnamAhAtmyaM lezyAvizuddhiprakaraNaM ca 'evaM subhAvidappA' evaM suSThu bhAvitAtmA dhyAnamupagataH prazastalezyApariNata ArAdhanApatAkAM haratyavidhnena // 1618 // telokkasavvasAraM caugaisaMsAradukkhaNAsayaraM / ArAhaNaM pavaNNo so bhayavaM mukkhapaDimullaM // 1616 // 'telokkasavvasAraM' trailokye sarvasminsArabhUtAM caturgati-saMsAraduHkhanAzakaraNImArAdhanAM prapanno'so bhagavAn mokSamapratimaulyaM // 1919 // evaM jadhAkkhAdavidhi saMpattA suddhadasaNacarittA / kei khavaMti khavayA mohAvaraNaMtarAyANi // 1920 // 'evaM adhAkkhAdavidhi' evaM yathAkhyAtavidhi saMprAptAH zuddhadarzanacAritrAH kecitkSapakA ghAtikarmANi kSapayanti // 1920 // kevalakappaM logaM saMpuNNaM davvapajjayavidhIhiM / jjhAyaMtA eyamaNA jahaMti ArAhayA dehaM / / 1921 // 'kevalakappaM' kevalajJAnasya paricchedyatvena yogyaM lokaM saMpUrNa dravyaparyAya vikalpaH paricchindanto jahati te svadehaM // 1621 // savvukkasaM jogaM ga~jaMtA daMsaNe caritte ya / kammarayavippamukkA havaMti ArAdhayA siddhA // 1922 / / 'savakkassaM' sarvotkRSTaM darzanacAritrayoryogaM pratipadyamAnAH karajomyo viprayuktA ArAdhakAH siddhA bhavanti // 1922 / / iyamukkassiyamArAdhaNamaNupalittu kevalI bhaviyA / logaggasiharavAsI havaMti siddhA dhuyakilesA // 1923 // 'iya ukkassiya' evamutkRSTAmArAdhanAmanupAlya kevalino bhUtvA nirastaklezAH lokAgrazikharavAsinaH siddhA bhavanti // 1923 // lezyAvizuddhiprakaraNaM samAptam

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ADDENDA AND CORRIGENDA Page Line 75 ADDENDA Add [Cf. bhagavatI ArAdhanA, 1704] [bhagavatI ArAdhanA, 2151[ [bhagavatI ArAdhanA, 1870] [mUlAcAra, 5. 202; bhagavatI ArAdhanA, 1706] [mUlAcAra, 5. 203; bhagavatI ArAdhanA, 1707] [mUlAcAra, 5. 204; bhagavatI ArAdhanA, 1708] 77 78 76 CORRIGENDA Page Line yeo yiyi Incorrect prakramiti paJjayANaM paJjAe jJANaM vyutsarga catuvizati tatpacAt vichAoM Correct prakrama iti pajjayANaM pajjAe jhANaM vyutsarga caturviMzati tatpazcAt vidhAoM cchaddhA agAsa (yaha azuddhi kaI sthAnoM para hai) jchaddhA AgAsa (dekhiye samAdhizataka) (pUjyapAda) vIra sevA maMdira dillI se prakAzita / apara nAma smaadhishtk| puratthimAo kiriyAvAI kammabhavasmiM purAtthimAo kirayAvAI kammabhavismiM 326

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111 kI 9 mmmmmmm"" WWW Addenda and Corrigenda Page Line Incorrect Correct kartA sotA hote kI vaasnaaoN"hai| vAsanAoM""hai, majjatyo'lpamapi majjatyayo'lpamapi dukha duHkha virtakAtma vitarkAtma upAyavicaya apAyavicaya adhyAya 2 adhyAya 1 kilaiSazAstra kilaiSa zAstrA saMsAra-sthita saMsAra-sthiti anupama svAdhIna 27-8 Replace these two lines by the following two lines: With such concentration achieved Never does here he return; spread see does know knows Following Treading yugapaniraJjanAni yugapadavaraJjanAni ekatvavitarkam ekatvavitarkam, payai-Thii-paesA payai-TThii-ppaesA bhoyaM bhoI maNagdhaM maNagdhaM nANaghaNA nANadhaNA viyAraM vIyAraM mighaNa mighaNa " maha

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