Logavijaya Niksepa and Lokavicaya

Author(s): Bhatt
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250202/1

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श्री पुष्कर मुनि अभिनन्दन ग्रन्थ : षष्ठम खण्ड
The Logavijaya-Niksepa and Lokavicaya
Dr. B. Bhatt, Dr. Phil (Germany)
University of Rajasthan, Jaipur]
*
§1. Introduction
Acara (or Acarängasūtra; Prakrit. Ayaro) is one of the earliest sutra-text in Prakrit and has been assigned (without any specific reason) the first place among the twelve angas of the Jain canonical literature. The tradition is silent regarding its authorship.* The text of Acara has been edited and translated repeatedly. It deals with sermon on ahimsa, ethics and vows, Mahavira's biography, etc. The text proper is covered mainly by prose passages which are admixture of fragmentary lines of triṣṭubh and anuşṭubh meters. The whole Acara is divided into two skandhas; the first and the earliest skandha (ca. 4-3 cent. B. C.) which is called Brahmacharya, has nine (including the 7th one which the Jainas believe to be lost) and the second skandha called Agra () younger in character, has sixteen chapters (adhyayanas). Most of these chapters are subdivided into uddeśas, number of which varies from chapter to chapter. Every chapter and a few of the uddeśas have been given title-names, which are evident from the earliest stratum of the postcanonical literature supplied by the niryuktis, and later on by the cürnis. The Niryukti (vss. 1-356; traditionally ascribed to Bhadrabahu) on Acara is in fact, basically a string of niksepas of the catch-words often derived from the title-names. Such title-nikşepas (called nama-nişpannanik şepa) in the Acaraniryukti are sometimes complete, sometimes supplied by way of references, and mostly at the end of the work. The nikşepa matter is reduced to minimum to that extent that in the case of some titles even the barest mention is missing.
The theme of our present study is about the "Logavijaya"-Nikṣepa in the Acaraniryukti and rendering into Sanskrit the title-name of Acara 1.2. The title of chapter 2 in Acara I is called "Logavijaya" in vs. 31 and is nikşepized in a group of five verses (173-177) of the Acaraniryukti. The topic of these five verses is the "Logavijaya"-Nikṣepa (a twin Nikṣepa: LOKA Nik şepa and "VIJAYA"-Nikşepa) of the title "Logavijaya". The Sanskrit form of the title on the basis of Cürni's Second Interpretation would be Lokavijaya which remains of secondary importance, while on the contrary, as yet quite unknown Sanskrit form Lokavicaya amerges from the First Interpretation of the Curni, and moreover, this Sanskrit form Lokavicaya equivalent with its Präkrit counterpart seems genuine when we study the technical term "vicaya" ("investigation". "reflecting upon") used in the title: Lokavicaya and also the subject matter of chapter 2 (Acara I) containing six uddeśas (total 100 sūtras, S. I, pp. 6-11). The Lokavicaya interpretation of the Curni is also in keeping with some external evidences. Besides, our study throws new light on the exegetical language of the Nikşepa dialectics,-it reflects interrelated nature of two different Niryukti-traditions, and it reveals spurious character of the Niryukti verses dealing with the "Logavijaya"-Nikṣepa as well.
*The propounder of Acaranga is Bhagavan Mahavir and the scriber is Gaṇadbar Sudharmā.
अत्थं मासइ अरहा, सुत्त गन्थन्ति गणहरा निउणं ॥
-आ० नि० गाथा १६२
-Editor.
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The 'Logavijaya’Nikṣepa and Lokavicaya
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Our investigation of the title : Lokavicaya opens from $5 after demonstrating some discripancies in the "Logavijaya"-Niksepa of the Ācāra-tradition and its relation with the Āvasyaka-tradition. Below ($$ 7-9) we have presented with notes three texts (Niryukti, Cürņi, and Tikā) concerning with the Nikşepa. We will not study problematic elements of the texts if we felt it not relevant to our present inquiry. We shall first of all study the Niryukti as such, that is in a semi-independent manner, avoiding too direct references to the Cürni and the Tikā. § 2. Ācāra Niryukti vss. 173-177
The full text of the Acara Niryukti vss. 173-177 is supplied on pp. 75-760 of the SCSP edition. The prailkas are found on pp. 43-44 of the SS edition of the Carni. The Niryukti text is based on Silanka (there are, however, no deviations from the Cürni in the pratika words or otherwise). Our presentation of the text (interpunctuation etc.) is identical in the case of the Niryukti text ($ 7), Curņi text ($ 8), and Silänka's text (i, e. Tikā, $ 9).
Vs. 173 introduces five catch-words. Only the first two words (LOGA and VIJAYA) belong to the Niksepa under consideration. They are derived from the title Logavijaya of Ācāra 12. All the chapters of Acära have titles, and the present one can be derived from expressions like "accei loya-samjogam" he goes beyond the contact of the world) in Ācāra 1.2 6 151 (S. I, p. 11). The word Logavijaya occurs in the chapter colophon (as usually is the case SI. p. 11), but its age is corroborated by the immense interest which the tradition takes in this word. The three remaining catch-words (GUNA, MULA, THĀŅ4) appear at the beginning of Acara I 2.1, i.e., in the text proper (je gune, se mula-tbäņe... ...", S. I, p. 6). The respective Niksepas are supplied in the Niryukti vss. 178. 184 (178-181 : GUŅA, 182-183: MOLA: 184 : STHÄNA). $ 2.1. The Avaśyaka-tradition
The elements taken from the Avaśyakaniryukti (which is traditionally ascribed to Bhadrabāhu) are the Niksepas on LOKA (generally speaking) as well as certain Subsections" which are used independently from the general LOKA. Nik sepa. The LOKA-Niksepa was developed in the Āvaśyaka tradition on account of the phrase : "logassa ujjoyagare.......” (illuminating the world......) occuring in Āvaśyaka Sutra 2 (Obersicht, p. 6; Haribhadra p. 494", We, therefore, get the following sequence :
(a) Sutra (the more word "loga") (b) Avaśyaka-tradition (LOKA-Niksepa) (c) Ācāra-tradition (secondary employment of the LOKA-Nikṣepa)
The Avaśyaka-tradition is split up into Mulācāra 7 (Obersicht, pp. 164-196; Mülācāra is ascribed by the Digambaras to Vattakera, (ca. 1-2 cent. A. D.) on the one hand, and the Avaśyakaniryukti (i.e. Niryukti plus Bhäşya) on the other. In Malacära 7, it covers vss. 40-50. The following is the programme :
näma-fthavanamo davvam khetta cihnams kasāya-LOGO6 ya
bhava-LOGO' bhäva-LOGO8 pajjava LOGO' ya näyavvo. 114011 (The LOKA-Niksepa should be known as nāma, sthäpanā, dravya, kşetra, chihna, kaşayaLOKA, bhava-LOKA, bhāva-LOKA and paryaya-LOKA.)
In the case of the Āvaśyakaniryukti, only one verse belongs to the Niryukti proper, i.e., the one containing the programme (1057, Haribhadra p. 494"):
nāmam tharaņā' davie' khitte käle bhava ya bhāve' a
pajjava-LOGE a: tahä aţthaviho LOGA-nikkhevo. 11105711. The execution (corresponding to Mülācāra 7.41-50) is transmitted as Bhäşya vss. 195-203. ......... The "subsections to be considered separately are connected with the kaşaya concept (passion in the sense of a metaphysical force, just like tfsnā or avidyā) In Mülācāra, reference to the kaşāyas is both, direct (vs, 40, no. 6) and indirect (vs. 40, no. 8), see vss. 47 and 49 respectively :
koho mano māyā lobho udinna jassa jantuno kaşaya LOGAM viyāņāhi aṇanta-jiņa-desiyam. 114711

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : षष्ठम खण्ड
(Anger, pride, deceit, greed--originated in whichever being, know that to be the kaşayaLOKA as instructed by the eternal jinas.)
tivvo rägo ya doso ya udiņņā jassa jantuno
bhäva-LOGAM viyāņāhi ananta-jiņa-desiyam, 114911 (Severe attachment and vice-or, hatred-originated in whichever being, know that to be the bhāva-LOKA as instructed by the eternal jinas.) This recurs in almost identical form as (Āvaśyakaniryukti) Bhäsya vs. 201 -
tivvo rägo a doso a udinna jassa jantuno
āņāhi bhāva-LOAM? ananta-jiņa-desiam sammam. 1120111 Here, the second line has been extended by addition of "sammam" (samyag, "properly') to form an äryä line. This change and the fact that the kaşāya theme (Mülācāra 7.47) got lost in the Avaśyakaniryukti (Bhāşya) indicate that the Mülācāra material is more authentic than the material of the Svetāmbaras. The articles on "rāga" and "dosa" (dosa or dveşa) in the PTS dictionary already indicats a certain osmosis between-krodba, māna, māyā, lobha, on the one hand, and-rāga, doşa (or dveşa), on the other. This may help to explain the combination-not of rāga/dosa, but of the term : bhāva with the term : kaşāya in the Ācāra-tradition. $ 2.2. The "blending" of the Acara-and the Avasyaka-tradition :
The "blending" of the Ācāra-and the Āvasyaka-tradition has two aspects. On the one hand, a LOKA-Niksepa was not supplied. The Niryukti vs. 176 says: "LOGO bhanio", the Cürni says: "LOYA-nikkhevo jaha LO'ujjoyagara-Nijjuttie", the Tikä says: "LOKO'stadhā niksepârtham präg upadesi". By contrast, the Niryukti mentions in vs. 176 the four determinants (davam, khittam, kālo, bhāva) for "VIJAYA" and the due explanation or explication is supplied by both, Cūrni and Tikā (though in an independent manner). In other words, "blending" means that for LOKA only a reference to tradition is given. In so far, only a mechanical juxtaposition of the old LOKA-Niksepa and the new "VIJAYA"-Niksepa takes place,
The situation is different, as far as the kaşāya complex is concerned. This was a theme of utmost importance. The Țīkā says (in explanation of the Niryukti vs. 1734): "Samsāra-taror mūlam...... kaşāyāḥ". The tradition regarding “VIJAYA" (i.e. regarding the individual "concepts" to be supplied) was not unanimous in the Ācāra-tradition. Also, the Niryukti vs. 176 was spurious (as will be seen later on), ie, spurious in the sense of an explanatory intercalation. The introduction of the kaşaya complex was nevertheless decided from the very beginning. The Niryukti vss. 175 and 177 supply the following: "kasāya-LOGO; ahlgāro tassa VIJAENAM" and "vijio kasāyaLOGO", translated : "the kaşaya-LOKA; its investigation is the main point" and "(this) kaşāyaLOKA is investigated". The problem arising for the ancient authors was to find a way for weaving the kaşaya-"vijaya" in the texture of the twin Nikşepa. The exegetical limitation was carried to the extreme that any matter could only be supplied by connecting them with few words or words appearing at the beginning of a section of the Sutra-text-Avaśyaka Sūtra 2 is an instance of this. Both, Mülācāra and Āvaśyaka Niryukti-cum-Bhāşya are mainly concerned with its first verse ("logassa ujjoyagare......"). Again, the only possible mechanism of establishing a relation was the Niksepa, and this could, of course, be twisted in such a way that it accommodated every conceivable subject. At the same time, it must be admitted that the Niksepa was more than a means to an end. Niksepa and some other procedures (e. g. etymology and synonyms) were necessary as such. The Nikşepa matter can be sub-divided in the following way:
(a) Stop gaps (e. g. nāma sthāpane sugamatvad anādrtya--Tikā) (b) Ad hoc material (e. g. puttam nattham maggati - Cūrņi, line 24) (c) Important material taken verbatim from tradition (e. g. LOKA-Niksepa)
(d) Important material, more or less traditional in its contents, but brought into literary form for the relevant Nikṣepa (probably the tree-simile-Tikā)
In the case of (b) above, we have to distinguish between trivial matter, invented ad hoc, and more or less complicated matter taken from tradition--not however, for its own sake but in order to fill various positions of the Niksepa in a learned manner. An instance of the latter variety is

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• The 'Logavijaya'-Nik sepa and Lokavicaya
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the insertion of the Rūcaka complex into the DISĀ-Niksepa in the Ācāraniryukti (vss. 40-63; derived from Ācāra I.1.1.2, S. I, p. 1: "puratthimão vā disão ágao aham amsi", Or, have I come from the Eastern direction).
In the case of the kaşaya theme, the difficulties of insertion reached a degree which made even the responsible authors helpless. There were three problems :
(0) "vijaya" is a substantive of verbal character. This stimulated a shift of emphasis from the basic word to the object. Therefore, the object in the accusative) and not the word "vijaya" was the main subject of niksepization, although "VIJAYA" was also nikşepized to some extent.
(ii) This shift of emphasis implied a tendency to take "vijaya" not exclusively, but primarily in its usual meaning, so that it seems sometimes necessary to employ the writing "VIJAYA/vijaya"
(iii) One of the objects of "VIJAYA" were kaşāyas. This fact presented no problem by itself, as the Niksepa of "VIJAYA" admitted of any number of accusative objects (e. g. puttam nattham maggati, just quoted). However, the kasāyas according to the tradition as presented in Mülācāra, were part of the LOKA-Niksepa. Not in the classical way of using an abstract determinant (e. g. bhāve), but in the primitive way of taking kaşāya as a determinant, and the individual members (KMML) as the "concepts". Again, the LOKA-Niksepa was not any niksepa but precisely the one used for the nikṣepization of the first part of the chapter-title (Logavijaya). Therefore, the kaşāya matter could not be employed without considering the fact that they belonged to the twin Niksepa, and that they were virtually considered twice, first in the general way of quoting the LOKA-Niksepa and again in the employment of one element (kaşayas) as an object for one of the concepts" of "VIJAYA". This resulted in a sort of molecule, described in different ways by different texts concerned.
The skill was performed with the help of the term : bhāva. The author of the Niryukti inserts the word : bhäva once and in the usual enigmatic way (vs. 1759), the author of the Cürni connects bhāva with LOKA in the literal explanation (line 17), with "VIJAYA" in the actual text (i. e. in both sections of this text : lines 33 and 51). He was obviously reluctant to combine bhava with both, and there was no possibility to connect it with LOKA alone. After all, bhāva was a sort of hinge, connecting LOKA and “VIJAYA" in the construction of “kaşāyāņām vicayah" (phrase ours). It was only Silānka who expressly stated that the bhāvas of both, LOKA and "VIJAYA" were involved (see Tikā).
We have principally treated only the Ācāraniryukti-but not the Cürni and the Tika-in demonstrating the blending of the Acara-and the Avaśyaka-tradition, due to the fact that the Cürni and the Tikā are more or less dependent on the Acăraniryukti and are also younger in relation to both, Mülācāra plus the Āvaśyakaniryukti and the Ācāraniryukti, and as such, Carni and Tīkā add nothing more to what we have discussed above about the blending. And for the same reason, we have not treated Viśeşāvasyakabhāşya of Jinabhadra (ca. 7. cent. A. D.) and other texts of the Avaśyaka-tradition, but only the main ones, viz Mülācāra and the Avaśyakaniryukti. $ 2.3. Ācārapiryukti vs. 176
We have to discuss yet the Niryukti vss. 173 as well as 176. The päda 1734 indicates. apart from the manoeuvre described above, a kaşāya tract which was part and parcel of the Ācāraniryukti (vss. 185 ff.). This influenced the text of the LOKA-“VIJAYA"-Niksepa : compare 173 (jam-mülāgam ca samsāro) with 1874 (tammülāgam ca samsāro). Again, the words MOLA and STHĀNA are both, nikşepized individually (MŪLA: vss. 182-183; STHĀNA : vs. 184) and inserted repeatedly into the kaşaya tract--which is, according to the Tikā, part and parcel of the STHĀNA-Nikṣepa proper. Vs. 176 is a later parallel or twin of vs. 175 which interrupts the link 1750-plus-177. The use of "pagayam" with nominative (vs. 176) is in contrast with the more common "ahigaro" in instrumental (vs. 1754). Obviously vs. 176 does not genuinely belong to the Niryukti proper.

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We will now in the following paragraphs examine some relevant matters discussed independently in the Cūrni and the Țikā. § 3. Ācāra Cūrni
The Ācāra Cürni which is traditionally ascribed to Jinadasa does supply pratikas of the Niryukti verses, but the whole discussion in the Curņi is inserted between yss. 175 and 176, and only vs. 175 is considered. The proper explanation of vs. 175 appears in lines 15-22 (from lines 15-17: explanation for LOKA is just a passing remark), but a detailed exposition of vs. 175 starts from line 17 onwards till it reaches line 44. This includes the First Interpretation of the word "vijaya" in the sense of vicaya ( reflecting upon) in Sanskrit (see below). This is a fundamental interpretation of vijaya". However, it should be noted that the word : loka is ignored in this explanation.
The word : "ahavā" in line 45 opens a new independent Second Interpretation with an alternative sanskritization vijaya (=winning victory over, defeat) for the Prakrit word : vijaya. The words : loka and kaşāya do not occur in this new interpretation. It will be seen later on that this passage of the Cūrņi is not much authentic.
It would thus appear that we have three different versions : Niryukti, Cürni A (on the basis of and containing the First Interpretation), and Curņi B (on the basis of and containing the Second Interpretation). The Tikā is partly based on this and partly supplies new material (see below). A disentanglement of the various versions could probably only be attempted only on the basis of a general comparison between Niryukti, Cūrņi, and Tikā. $ 4. Ācāra Țikā
Tikā particularly used here the earliest available prose commentary in Sanskrit by Silanka (9 cent. A. D.) on both, Ācāra and Ācāraniryukti. The Tikā material is to a considerable extent an explanation or more explicit rendering of the earlier versions, one should not overlook the fact that it also supplies original material not found in either Niryukti or Cūrņi (e. g. compare the tree-simile used to demonstrate the nature of the kaşāyas). The two sections of the Tikā have the character of an excursus ; lines 9-15 on the kaşāyas and lines 38-51 on the problem of borrowing from a latter work (he thinks the Avaśyakaniryukti is later than the Acaränga, but after all Bhadrahāhu wrote the Ācārapiryukti after having completed the Āvasy akaniryukti etc.). There is also the parallelism between lines 30 ff and lines 85 ff. In the latter portion, "bhāva+ bhāva" formula is developed which does not cccur in either Niryukti or Cūrņi. However, the employment of the formula does not seem to be consistant. $ 5. Lokavicaya, the title-Dame of Ācāra 1.2
An investigation into the originality of the title-names of chapters etc. of a text like Acāra presents considerable problems such as the genuineness of the title-names as they are available now and also that of the colophons supplying the title-names, the Jaina tradition transmitting different ones, etc. Such an examination cannot be undertaken in the context of the present inquiry, as it would necessitate a close study of several other texts. However, it is highly probable that the title-names of the sections or subsections in Acāra are transmitted through tradition and revealed in the Niryukti.
Before we demonstrate how the Skt. form Lokavicaya of the Pkt. Logavijaya a title-name of Ācāra 1 2 was implied in the Niryukti verses and elaborated in interpreting the word "vijaya" in the Cūrņi we would like to examine that word appearing in the early literature of the Jainas. $ 5.1. “Vijaya" (Pkt.) --Vicaya (Skt.)
Hemacandra in his Siddhahema 1.177 (SH p. 455) gives a rule that sometimes "c" in Sanskrit is changed into "j" in Prakrit ("kva-cic casya jah), e. g. piśāci (Skt. "a she demon") =pisäji (Pkt.). Pischel (8202) has given also the same example.
Abhayadeva (SMC p. 179°) on Stbāna 4.1.308 (S. I. p. 224) renders Pkt. word vijaya into Sanskrit as vicaya and remarks that vijaya is a Pkt. form from Skt. vicaya ("prākrtatvena 'vijayam' iti.). Schubring (Lehre $ 180) has also equated the Pkt. vijaya with the Skt. vicaya.
The word vicaya in Sanskrit has got changed all the time as vijaya in the canonical

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The 'Logavijaya'-Niksepa and Lokavicaya
literature, e. g. Sthāna 4.1.308 (S. I, 224)=Bhagavati 25.7.802 (S. I, p. 896)-Aupapätika 19 (S. II. p. 12), etc.
It should however be noted that word vijaya (Skt.) remains almost in all cases unchanged in the Jaina canon, though sometimes "jin Sanskrit is replaced by "c" in Prakrit, e. g. (Pischel $ 202) jakş-(Skt. to eat", "to taste's cakkh-(Pkt.).
The meaning of the Skt. word vicaya (=vijaya in Pkt.) is "reflection" (Paryälocana) or "decision" (nirnaya) according to Abhayadeva (SMC p. 179 on Sthana 4 1.308, S. 1, p. 224; ĀgS p. 9264 on Bhagavati 25.7.802, S. I, p. 896) and it is "investigation" (anveşana) according to Haribhadra on Tattvärtha 9.37 (p. 493). The very concept of the word vicaya and its usages in the literature suggest its meditational importance, which will be shown in the following paragraph. & 5.2. Vicaya in Meditation
The word vicaya (Pkt. vijaya) appears in most of the cases closely connected with the Dharmadhyāna type of meditation in the Jaina canon. (see $ 5.1). The Dharmadhyāna is of contemplative aspect, and this is well expressed by employing with each of its four varieties the word vicaya, e. g.
1. āņā-vijaya (ājñā-vicaya) "reflecting upon precepts" 2.. avāya-vijaya (apāya-vicaya) "reflecting upon the evils" 3. viväga-vijaya (vipäka-vicaya) "reflecting upon the fruits of actions" 4. samthana-vijaya (samsthāna-vicaya) "reflecting upon forms"
The Jaina meditation including Dharmadhyāna is described in details in the canonical texts mentioned in $ 5.1. Let us add that these texts have borrowed their material about meditation from the Daśavaikālikaniryukti (see vss. 51 ff ). $ 5.3. Lokavicaya, an ancient title-Dame
We now examine the "Logavijaya"-Niksepa in the Niryukti and the Curni in the light of our discussion in the foregoing paragraphs & 5.1-2.
On account of the fact that the word vijaya (Pkt.) is very much misleading as it offers two quite different concepts, (1) “winning, victory over" (vijaya) and (2) "reflecting upon" (vicaya), have to consider, the proper context in which this word vijaya is employed in a Prakrit passage. $ 5.3.1. The Niryukti
A careful study of the relevant verses of the Niryukti will reveal the concept of vicaya implied, on the other hand in the Cūrņi, the concept of vicaya is not only evident but also conspicuous by its detailed exposition in connection with the term avāya (apāya="evil'').
Only two Niryukti verses : 1750 and 177 need further clarification. Vs 177 designating the fourth and the last stage of a Classical Niksepa examines the adhikära which is stated in vs. 1754. Vs. 177 is airectly related to vs. 1754-compare "tassa (=kaşaya-LOGASSA, phrase ours) "VIJAENAM" in vs. 1754 and "vijio kasāya-LOGO" in vs. 1774. The Cuspi (line 17) seems to be right also in interpreting the verses in the same way, for, there is in fact no other possible alternative to this interpretation. Moreover, the concept of vicaya is very much necessitaied by the context in vss, 1754 and 177, the context in which a sequence of process and result (i. e. result merging from the process) is evident in the following way :
result
process 1774 : kaşāya-LOGO vijio.
1770 : tao niyattium khu seyam hoi. 1770 : tao.........hoi 1776: käma......mai
1778 : khalu samsāra khippam muccai "ao" in vs. 1770 has to be connected with kaşaya-LOGO in vs. 177. In this context vijio is not "vijitah" but surely "vicitah" (vicaya=reflecting upon the kaşayas), which serves the purpose of a process towards the desired result, -to turn back (niyattium) from them (tao= kasāyas). The sequence is: 1774 leads to 1770/1770 which ultimately results in 1774
The Niryukti is silent about the actual process as such by which the results are to be obtained. In the language of the Nikṣepas the fourth stage gives a very abrupt conclusion in justi

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fication of the adhikara, but of course, keeping in view the subject matter of the text from which the catch-word is derived. It remains the duty of the later commentators on it, who explain this stage 4 clearly. We shall see in the following paragraphs how the Curni explains this process and how it is in keeping with the text of Acara I.2.
§ 5.3.2. The Cūrņi
The author of the Curni has in his First Interpretation elaborated the meaning of vijaya consistently in the sense of vicaya (cf. vijayo=vicāraṇā, maggaņā, and also maggati, vicineti, viciņāti, etc. etc.). He has explained the process of vicaya-reflecting upon the kaşayas as evils (apaya). We have demonstrated such peculiarities in the text of the Curni supplied herewith by us for the sake of ready reference.
The second Interpretation of the Cūrņi seems to be not much authentic on account of many discripancies. Here, only four determinants for VIJAYA are considered which is not in keeping with the vs. 175 wherein there is a clear mention for six determinants (cf. cha-vvihou VIJAYASSA).
The Second Interpretation has been the main source for the later commentators like Silänka and others in modern time. (cf. Tikā: vijayena paräjayena, also vijitaḥ=parajitaḥ). It is obvious that it is only through such commentors that less relevant Skt. form Lokavijaya became much popular.
§ 5.3.3. Acara 1.2
In Acara 1.2, the words vijaya and loga occur nowhere except the word loga 7 times in the Uddeśas 5 and 6. Schubring in his Acara edition Glossar (p. 80: under the verb "ji") give a variant "vijitta" for "viditta" (Acara I.2.6.144, S. I, p. 10). Jacobi has not mentioned this variant in his Acara edition. Nor the concept of vijaya (defeat) is reflected throughout the second chapter of Acara I. On the contrary, the concept of vicaya-reflecting upon- is evident; but of course in no cases by the use of the word vicaya, but by the use of other word such as sampehae, pariņņaya, etc, which are used frequently in this chapter. Probably because at the time of Acara 1.2, Jaina meditation was not developed and especially vijaya-a later technical term in Pkt. was not meditationalized.
We summarized here the second chapter of Acara I so as to give an idea about the subject matter which lays considerable stress on reflecting upon the worldly matters ultimately resulting in evils.
Uddeśa 1, thinking the family members, friends, etc. that are transitory, one should leave them for ever, cf. evam jāņittu dukkham patteyam......74.
Uddeśa 2, one should accept a-lobha, and not lobha (79); for lobha leads to himsā. thinking that lobha brings forth evils, one should be away from it.
Uddeša 3, thinking birth and death that give us pain, one should never be stirred by their clutches. The wise one should be neither happy nor angry.
Uddeśa 4, What we possess or gain remains no longer with us. We have thereby danger from all sides. One should not possess anything. One should think in that way.
Uddeśa 5, Karman is through the worldly character. Wise men should not enjoy any gain, and should not be unhappy on account of any loss. One should not be led away by such evil instincts.
Uddeśa 6, One becomes happy or otherwise on account of his actions, which should be abandoned. You know that merit and demerit are both alike. One who reflects in this way is not attached to them.
§ 6 Conclusion
We have thus shown that there is a contamination of the Avasyaka-tradition and the Acara-tradition having at least three versions, viz. Niryukti, Cürņi A, Curņi B. As far as the "Logavijaya"-Nikṣe pa is concerned, some Niryukti verses and particularly Curņi B donot appear authentic. Although the subject matter (loga, vijaya, kaṣāya) is very simple, the "Logavijaya"

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The 'Logavijaya'-Nikṣepa and Lokvaicaya
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Niksepa creates considerable problems on account of the fact that different elements are contaminated (Acara material and Avaśyaka material) and that this process of contamination is again reflected in more than one version.
We think, any attempt to study Niryukti or Cūrņi or Țīkā should rest upon the disentanglement of the Acāra and the Avaśyaka-tradition.
In accordance with the treatment of the subject matter in the ancient Prakrit textsNiryukti, Cūrni A and also Ācāra 1.2, the Sanskrit form Lokavicaya of the Prakrit title-name Logavijaya is correct. Its wrong sanskritization Lokavijaya became popular since the earliest available Sanskrit commentary (Tīkā) by Silānka who was misguided by Curņi B.
TEXT (Relevant Verses) Cürņi (ed. ŚS pp. 43.4) on Ācāraniryukti (ed. SCSP pp. 754-76) Vss. 173-177. 173 LOGASSA ya VIJAYASSA [ya GUNASSA MOLASSA tabā ya ȚHĀNASSA
nikkhevo kāyavvo jam-mülāgam ca samsäro.] gāhā kanthyā. 174 LOGO tti ya VIJAYO tti ya sajjhayaņe lakkhaṇam tu nipphannam.]
GUNA-MOLAM THĀNAM ti suttalāve ya nipphannam.|| gāhā. 175 LOGASSA ya nikkhevo atha-viho, [chav-viho u VIJAYASSA.
bhāvae? kasāyaLOGO, ahigāro tassa VIJAYENAM.] (LOKA-Niksepa :) LOYA-nikkhev (o): atha-viho LOYA-nikkhevo Jahā LO'ujjoya-gara-Nijjuttie. (adhikära : ) appasattha bhāva-LOE kasāya-LOYA-VIJAENAM ahigaro. VIJAYA-Niksepa : First Interpretation : vijaya=vicaya.) VIJAYO vicāraņa maggaņā eg atthā. (Programme) so VIJAO chav-viho tam jahā: nāma-VIJAO", havana-VIJAYO, dava-VIJAO", khetta-VIJAO“, käla-VIJAOS, bhāvaVIJAO....... (Exposition : ) nama--thavaņāo: gayão....... davves : sa-cittadi3:1 3 ti-viho. sa-citta-daviaVIJA03.1: du-padam 3.1.1-3+du-padāņam3 1.1 tiviho: pure rann (e) vă puttam nattham maggati. cauppades.1-2 : gāvi assa-m-ädi nattham vicineti. a-padesu3.1.8: säli-m-ādini kipamāņo viihi-rūviyâdi vicināti godhūmehi (m) jave, evam a-citta.-misesu. vi joeyavvam......... khetta-VIJAO4 : kayaram säli-khittam bahu-sābiyam Jattha davvádīņamcayam kareti ? .........kāla-VIJAYOS nama : jo samayati-kālam vicināti jabā : "samayassa paruvanam karissami: jattha vā kāle, jattieņa kālena".......... bhäva-VIJAE: tac ceva. bhāva-parūvaņā kāyavvā. sāmittam vā prati kasāyadi-bhāvā bhavanti, samnigäso kāyavvo. (adhikära : ) bhāva-VIJAENA ahigāro tattha vi kasayadi-VIJAENA. (apāya-vicaya : ) tesim āvāe viciņāti iha-loya-pāra-loie, (1:apaya-vicaya of kaşayas: 1o: apāya of kaşayas :) tam jaha :
koho pitim paņāseti, [māņo viņaya-nāsaņo,
māyā mittāni nāsei, lobho savva-viņāsaņo.] (16: vicaya of kaşāyas :) kaham ca niggaho käyavvo ? khamâi him. (2 : apāya-vicaya of vișayas : 2a : apāya of vișayas :) visayāṇam avão :
sad (d) eņa mao, [rūveņa padamgo, vaņa-gao vi pharisena
maccho rasena, bhamaro gandhena ya pävido dosam.] (20 : vicaya of visayas :) vicao :
saddesu ya bhaddaya-pāvaesu (soya-visayam uvagaesu tutthena va ruttbeņa va samaņeņa saya na hoyavvam.]
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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : षष्ठम खण्ड
(VIJAYA. Niksepa, Second Interpretation : vijaya=vijaya,) ahavā : VIJAYO bhannai ti-viho (sic! cau-vviho, cha-vviho ?). visittho vā jao vi-jao. (Exposition=) davvao? : jo jam davvam vijayati, jahā mallo mallam. ahavā jitam osaham visam vā..........khetta. VIJAO: Bharahâti-VIJAO..........kale' : jahim kāle, jattieņa vä kālenam. jahā Bharabeņam satthie varisa-sahassehim jitam, bhataeņa vā māso jito.........bhāva : pasattho appasattho ya VIJAYO paruveya vvo. (adhikära :) appasatthe-bhāva-VIJA ENA abigaro, tattha bhāva.VIJAYE :
se tam kāraka (.....)- gäbă : 176 + + + + LOGO bhanio. (davam, khittam," kalo,' a bhāva-VIJAO a.
bhava-LOGA?? bhāva-VIJAO pagayam, jahā bajjhai LOGO.] 177 vijio kaşāya-LOGO. [seyam khu tao niyattiuin hoi :
kāma-niyatta-mai khalu samsārā muccai khippam.] Notes: 1. .........=pratikas from the verses of the Niryukti etc. 2. .........=references to other text (s). 3. [square brackets=suphlied by us, the remaining text after the pratikas. 4. (.........)=our hints. 5. CAPITALS=Catch-words, 6. underlined and numbered are the determinnats. 7. + + + + with indentation=suggests spurious nature. 8. interpunctuations, paragraphing, also.........and are all ours.
SCSP : Siddha Cakra Säbitya Pracäraka Samiti edition of Acara with Niryukti and Sīlānka's commentary (Țikā) on both, Bombay 1935-36. SS : Rsabhadevaji kesarimalaji Svetāmbara Samstbă edition of Acāra Curņi, Ratlam 1941.
Āvaśyaka-tradition (relevant verses) 1. Mulācāru 7.40.47.49 (ed. Übersicht, pp. 164-196) nāma'-11 havanamo davramo khetta-cihnams kasiya-LOGO ya bhava-LOGO' bhāva-LOGO® pajjava-LOGO' ya nāvavvo. koho mäno māyā lobho udinna jassa jantuno, kaşaya-LOGAM viyānāhi ananta-jinadesiyam. tivvo rägo ya doso ya udinna jassa jantuno, bhāva-LOGAM viyaņāhi anantajina-desiyam. 2. Avašyakaniryukti vs. 1057, bhāşya vs. 201 (ed. Hari. 494) nāmam thavana2 davies khitte' kāles bhave ya bhāve? a
pajjava- LOGES a : tabā atthaviho LOGA-nikkhevo. 201 tivvo rägo a doso a udinna jassa jantuno,
jānābi bhāva-LOAM?āņanta-jiņa-desiam sammam
47
1057