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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-O 566 zrI puSkara muni abhinandana grantha : SaSThama khaNDa The Logavijaya-Niksepa and Lokavicaya Dr. B. Bhatt, Dr. Phil (Germany) University of Rajasthan, Jaipur] * SS1. Introduction Acara (or Acarangasutra; 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 tristubh and anustubh 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 uddesas, number of which varies from chapter to chapter. Every chapter and a few of the uddesas 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 curnis. 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-niksepas (called nama-nispannanik sepa) in the Acaraniryukti are sometimes complete, sometimes supplied by way of references, and mostly at the end of the work. The niksepa 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"-Niksepa 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 niksepized in a group of five verses (173-177) of the Acaraniryukti. The topic of these five verses is the "Logavijaya"-Niksepa (a twin Niksepa: LOKA Nik sepa and "VIJAYA"-Niksepa) of the title "Logavijaya". The Sanskrit form of the title on the basis of Curni'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 Prakrit 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 uddesas (total 100 sutras, 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 Niksepa dialectics,-it reflects interrelated nature of two different Niryukti-traditions, and it reveals spurious character of the Niryukti verses dealing with the "Logavijaya"-Niksepa as well. *The propounder of Acaranga is Bhagavan Mahavir and the scriber is Ganadbar Sudharma. atthaM mAsai arahA, sutta ganthanti gaNaharA niuNaM // -A0 ni0 gAthA 162 -Editor. -- *******++++

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The 'Logavijaya'Niksepa and Lokavicaya yeu . Our investigation of the title : Lokavicaya opens from $5 after demonstrating some discripancies in the "Logavijaya"-Niksepa of the Acara-tradition and its relation with the Avasyaka-tradition. Below ($$ 7-9) we have presented with notes three texts (Niryukti, Curni, and Tika) concerning with the Niksepa. 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 Curni and the Tika. SS 2. Acara 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 Curni in the pratika words or otherwise). Our presentation of the text (interpunctuation etc.) is identical in the case of the Niryukti text ($ 7), Curni text ($ 8), and Silanka's text (i, e. Tika, $ 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 Acara 12. All the chapters of Acara have titles, and the present one can be derived from expressions like "accei loya-samjogam" he goes beyond the contact of the world) in Acara 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, THAN4) appear at the beginning of Acara I 2.1, i.e., in the text proper (je gune, se mula-tbane... ...", S. I, p. 6). The respective Niksepas are supplied in the Niryukti vss. 178. 184 (178-181 : GUNA, 182-183: MOLA: 184 : STHANA). $ 2.1. The Avasyaka-tradition The elements taken from the Avasyakaniryukti (which is traditionally ascribed to Bhadrabahu) 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 Avasyaka tradition on account of the phrase : "logassa ujjoyagare......." (illuminating the world......) occuring in Avasyaka Sutra 2 (Obersicht, p. 6; Haribhadra p. 494", We, therefore, get the following sequence : (a) Sutra (the more word "loga") (b) Avasyaka-tradition (LOKA-Niksepa) (c) Acara-tradition (secondary employment of the LOKA-Niksepa) The Avasyaka-tradition is split up into Mulacara 7 (Obersicht, pp. 164-196; Mulacara is ascribed by the Digambaras to Vattakera, (ca. 1-2 cent. A. D.) on the one hand, and the Avasyakaniryukti (i.e. Niryukti plus Bhasya) on the other. In Malacara 7, it covers vss. 40-50. The following is the programme : nama-fthavanamo davvam khetta cihnams kasaya-LOGO6 ya bhava-LOGO' bhava-LOGO8 pajjava LOGO' ya nayavvo. 114011 (The LOKA-Niksepa should be known as nama, sthapana, dravya, ksetra, chihna, kasayaLOKA, bhava-LOKA, bhava-LOKA and paryaya-LOKA.) In the case of the Avasyakaniryukti, only one verse belongs to the Niryukti proper, i.e., the one containing the programme (1057, Haribhadra p. 494"): namam tharana' davie' khitte kale bhava ya bhave' a pajjava-LOGE a: taha atthaviho LOGA-nikkhevo. 11105711. The execution (corresponding to Mulacara 7.41-50) is transmitted as Bhasya vss. 195-203. ......... The "subsections to be considered separately are connected with the kasaya concept (passion in the sense of a metaphysical force, just like tfsna or avidya) In Mulacara, reference to the kasayas is both, direct (vs, 40, no. 6) and indirect (vs. 40, no. 8), see vss. 47 and 49 respectively : koho mano maya lobho udinna jassa jantuno kasaya LOGAM viyanahi ananta-jina-desiyam. 114711

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59. zrI puSkaramuni abhinandana grantha : SaSThama khaNDa (Anger, pride, deceit, greed--originated in whichever being, know that to be the kasayaLOKA as instructed by the eternal jinas.) tivvo rago ya doso ya udinna jassa jantuno bhava-LOGAM viyanahi ananta-jina-desiyam, 114911 (Severe attachment and vice-or, hatred-originated in whichever being, know that to be the bhava-LOKA as instructed by the eternal jinas.) This recurs in almost identical form as (Avasyakaniryukti) Bhasya vs. 201 - tivvo rago a doso a udinna jassa jantuno anahi bhava-LOAM? ananta-jina-desiam sammam. 1120111 Here, the second line has been extended by addition of "sammam" (samyag, "properly') to form an arya line. This change and the fact that the kasaya theme (Mulacara 7.47) got lost in the Avasyakaniryukti (Bhasya) indicate that the Mulacara material is more authentic than the material of the Svetambaras. The articles on "raga" and "dosa" (dosa or dvesa) in the PTS dictionary already indicats a certain osmosis between-krodba, mana, maya, lobha, on the one hand, and-raga, dosa (or dvesa), on the other. This may help to explain the combination-not of raga/dosa, but of the term : bhava with the term : kasaya in the Acara-tradition. $ 2.2. The "blending" of the Acara-and the Avasyaka-tradition : The "blending" of the Acara-and the Avasyaka-tradition has two aspects. On the one hand, a LOKA-Niksepa was not supplied. The Niryukti vs. 176 says: "LOGO bhanio", the Curni says: "LOYA-nikkhevo jaha LO'ujjoyagara-Nijjuttie", the Tika says: "LOKO'stadha niksepartham prag upadesi". By contrast, the Niryukti mentions in vs. 176 the four determinants (davam, khittam, kalo, bhava) for "VIJAYA" and the due explanation or explication is supplied by both, Curni and Tika (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 kasaya complex is concerned. This was a theme of utmost importance. The Tika says (in explanation of the Niryukti vs. 1734): "Samsara-taror mulam...... kasayah". The tradition regarding "VIJAYA" (i.e. regarding the individual "concepts" to be supplied) was not unanimous in the Acara-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 kasaya complex was nevertheless decided from the very beginning. The Niryukti vss. 175 and 177 supply the following: "kasaya-LOGO; ahlgaro tassa VIJAENAM" and "vijio kasayaLOGO", translated : "the kasaya-LOKA; its investigation is the main point" and "(this) kasayaLOKA is investigated". The problem arising for the ancient authors was to find a way for weaving the kasaya-"vijaya" in the texture of the twin Niksepa. 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-Avasyaka Sutra 2 is an instance of this. Both, Mulacara and Avasyaka Niryukti-cum-Bhasya 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 Niksepa matter can be sub-divided in the following way: (a) Stop gaps (e. g. nama sthapane sugamatvad anadrtya--Tika) (b) Ad hoc material (e. g. puttam nattham maggati - Curni, 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 Niksepa (probably the tree-simile-Tika) 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 XEE the insertion of the Rucaka complex into the DISA-Niksepa in the Acaraniryukti (vss. 40-63; derived from Acara I.1.1.2, S. I, p. 1: "puratthimao va disao agao aham amsi", Or, have I come from the Eastern direction). In the case of the kasaya 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 niksepized 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 kasayas. 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 kasayas according to the tradition as presented in Mulacara, were part of the LOKA-Niksepa. Not in the classical way of using an abstract determinant (e. g. bhave), but in the primitive way of taking kasaya 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 niksepization of the first part of the chapter-title (Logavijaya). Therefore, the kasaya 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 (kasayas) 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 : bhava. The author of the Niryukti inserts the word : bhava once and in the usual enigmatic way (vs. 1759), the author of the Curni connects bhava 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, bhava was a sort of hinge, connecting LOKA and "VIJAYA" in the construction of "kasayanam vicayah" (phrase ours). It was only Silanka who expressly stated that the bhavas of both, LOKA and "VIJAYA" were involved (see Tika). We have principally treated only the Acaraniryukti-but not the Curni and the Tika-in demonstrating the blending of the Acara-and the Avasyaka-tradition, due to the fact that the Curni and the Tika are more or less dependent on the Acaraniryukti and are also younger in relation to both, Mulacara plus the Avasyakaniryukti and the Acaraniryukti, and as such, Carni and Tika add nothing more to what we have discussed above about the blending. And for the same reason, we have not treated Visesavasyakabhasya of Jinabhadra (ca. 7. cent. A. D.) and other texts of the Avasyaka-tradition, but only the main ones, viz Mulacara and the Avasyakaniryukti. $ 2.3. Acarapiryukti vs. 176 We have to discuss yet the Niryukti vss. 173 as well as 176. The pada 1734 indicates. apart from the manoeuvre described above, a kasaya tract which was part and parcel of the Acaraniryukti (vss. 185 ff.). This influenced the text of the LOKA-"VIJAYA"-Niksepa : compare 173 (jam-mulagam ca samsaro) with 1874 (tammulagam ca samsaro). Again, the words MOLA and STHANA are both, niksepized individually (MULA: vss. 182-183; STHANA : vs. 184) and inserted repeatedly into the kasaya tract--which is, according to the Tika, part and parcel of the STHANA-Niksepa 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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600 zrI puSkaramuni abhinandana anya : SaSThama khaNDa We will now in the following paragraphs examine some relevant matters discussed independently in the Curni and the Tika. SS 3. Acara Curni The Acara Curni which is traditionally ascribed to Jinadasa does supply pratikas of the Niryukti verses, but the whole discussion in the Curni 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 : "ahava" 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 kasaya do not occur in this new interpretation. It will be seen later on that this passage of the Curni is not much authentic. It would thus appear that we have three different versions : Niryukti, Curni A (on the basis of and containing the First Interpretation), and Curni B (on the basis of and containing the Second Interpretation). The Tika 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, Curni, and Tika. $ 4. Acara Tika Tika particularly used here the earliest available prose commentary in Sanskrit by Silanka (9 cent. A. D.) on both, Acara and Acaraniryukti. The Tika 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 Curni (e. g. compare the tree-simile used to demonstrate the nature of the kasayas). The two sections of the Tika have the character of an excursus ; lines 9-15 on the kasayas and lines 38-51 on the problem of borrowing from a latter work (he thinks the Avasyakaniryukti is later than the Acaranga, but after all Bhadrahahu wrote the Acarapiryukti after having completed the Avasy akaniryukti etc.). There is also the parallelism between lines 30 ff and lines 85 ff. In the latter portion, "bhava+ bhava" formula is developed which does not cccur in either Niryukti or Curni. However, the employment of the formula does not seem to be consistant. $ 5. Lokavicaya, the title-Dame of Acara 1.2 An investigation into the originality of the title-names of chapters etc. of a text like Acara 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 Acara 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 Acara 1 2 was implied in the Niryukti verses and elaborated in interpreting the word "vijaya" in the Curni 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. pisaci (Skt. "a she demon") =pisaji (Pkt.). Pischel (8202) has given also the same example. Abhayadeva (SMC p. 179deg) on Stbana 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 ("prakrtatvena '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. Sthana 4.1.308 (S. I, 224)=Bhagavati 25.7.802 (S. I, p. 896)-Aupapatika 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) jaks-(Skt. to eat", "to taste's cakkh-(Pkt.). The meaning of the Skt. word vicaya (=vijaya in Pkt.) is "reflection" (Paryalocana) or "decision" (nirnaya) according to Abhayadeva (SMC p. 179 on Sthana 4 1.308, S. 1, p. 224; AgS p. 9264 on Bhagavati 25.7.802, S. I, p. 896) and it is "investigation" (anvesana) according to Haribhadra on Tattvartha 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 Dharmadhyana type of meditation in the Jaina canon. (see $ 5.1). The Dharmadhyana is of contemplative aspect, and this is well expressed by employing with each of its four varieties the word vicaya, e. g. 1. ana-vijaya (ajna-vicaya) "reflecting upon precepts" 2.. avaya-vijaya (apaya-vicaya) "reflecting upon the evils" 3. vivaga-vijaya (vipaka-vicaya) "reflecting upon the fruits of actions" 4. samthana-vijaya (samsthana-vicaya) "reflecting upon forms" The Jaina meditation including Dharmadhyana 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 Dasavaikalikaniryukti (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 Curni, the concept of vicaya is not only evident but also conspicuous by its detailed exposition in connection with the term avaya (apaya="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 adhikara which is stated in vs. 1754. Vs. 177 is airectly related to vs. 1754-compare "tassa (=kasaya-LOGASSA, phrase ours) "VIJAENAM" in vs. 1754 and "vijio kasaya-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 : kasaya-LOGO vijio. 1770 : tao niyattium khu seyam hoi. 1770 : tao.........hoi 1776: kama......mai 1778 : khalu samsara khippam muccai "ao" in vs. 1770 has to be connected with kasaya-LOGO in vs. 177. In this context vijio is not "vijitah" but surely "vicitah" (vicaya=reflecting upon the kasayas), which serves the purpose of a process towards the desired result, -to turn back (niyattium) from them (tao= kasayas). 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 Niksepas the fourth stage gives a very abrupt conclusion in justi

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-O O 602 zrI puSkaramuni abhinandana grantha : SaSThama khaNDa **** 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. SS 5.3.2. The Curni The author of the Curni has in his First Interpretation elaborated the meaning of vijaya consistently in the sense of vicaya (cf. vijayo=vicarana, maggana, and also maggati, vicineti, vicinati, etc. etc.). He has explained the process of vicaya-reflecting upon the kasayas 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 Curni 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 Silanka and others in modern time. (cf. Tika: vijayena parajayena, also vijitah=parajitah). It is obvious that it is only through such commentors that less relevant Skt. form Lokavijaya became much popular. SS 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 Uddesas 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, parinnaya, 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. Uddesa 1, thinking the family members, friends, etc. that are transitory, one should leave them for ever, cf. evam janittu dukkham patteyam......74. Uddesa 2, one should accept a-lobha, and not lobha (79); for lobha leads to himsa. thinking that lobha brings forth evils, one should be away from it. Uddesa 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. Uddesa 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. Uddesa 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. Uddesa 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. SS 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, Curni A, Curni B. As far as the "Logavijaya"-Nikse pa is concerned, some Niryukti verses and particularly Curni B donot appear authentic. Although the subject matter (loga, vijaya, kasaya) is very simple, the "Logavijaya"

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The 'Logavijaya'-Niksepa and Lokvaicaya 807 . . . +++++ ++++++ +++++ ++++++++++++++++++++++++++++++ ++ ++++++++++++++++++++ Niksepa creates considerable problems on account of the fact that different elements are contaminated (Acara material and Avasyaka material) and that this process of contamination is again reflected in more than one version. We think, any attempt to study Niryukti or Curni or Tika should rest upon the disentanglement of the Acara and the Avasyaka-tradition. In accordance with the treatment of the subject matter in the ancient Prakrit textsNiryukti, Curni A and also Acara 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 (Tika) by Silanka who was misguided by Curni B. TEXT (Relevant Verses) Curni (ed. SS pp. 43.4) on Acaraniryukti (ed. SCSP pp. 754-76) Vss. 173-177. 173 LOGASSA ya VIJAYASSA [ya GUNASSA MOLASSA taba ya THANASSA nikkhevo kayavvo jam-mulagam ca samsaro.] gaha kanthya. 174 LOGO tti ya VIJAYO tti ya sajjhayane lakkhanam tu nipphannam.] GUNA-MOLAM THANAM ti suttalave ya nipphannam.|| gaha. 175 LOGASSA ya nikkhevo atha-viho, [chav-viho u VIJAYASSA. bhavae? kasayaLOGO, ahigaro tassa VIJAYENAM.] (LOKA-Niksepa :) LOYA-nikkhev (o): atha-viho LOYA-nikkhevo Jaha LO'ujjoya-gara-Nijjuttie. (adhikara : ) appasattha bhava-LOE kasaya-LOYA-VIJAENAM ahigaro. VIJAYA-Niksepa : First Interpretation : vijaya=vicaya.) VIJAYO vicarana maggana eg attha. (Programme) so VIJAO chav-viho tam jaha: nama-VIJAO", havana-VIJAYO, dava-VIJAO", khetta-VIJAO", kala-VIJAOS, bhavaVIJAO....... (Exposition : ) nama--thavanao: gayao....... davves : sa-cittadi3:1 3 ti-viho. sa-citta-daviaVIJA03.1: du-padam 3.1.1-3+du-padanam3 1.1 tiviho: pure rann (e) va puttam nattham maggati. cauppades.1-2 : gavi assa-m-adi nattham vicineti. a-padesu3.1.8: sali-m-adini kipamano viihi-ruviyadi vicinati godhumehi (m) jave, evam a-citta.-misesu. vi joeyavvam......... khetta-VIJAO4 : kayaram sali-khittam bahu-sabiyam Jattha davvadinamcayam kareti ? .........kala-VIJAYOS nama : jo samayati-kalam vicinati jaba : "samayassa paruvanam karissami: jattha va kale, jattiena kalena".......... bhava-VIJAE: tac ceva. bhava-paruvana kayavva. samittam va prati kasayadi-bhava bhavanti, samnigaso kayavvo. (adhikara : ) bhava-VIJAENA ahigaro tattha vi kasayadi-VIJAENA. (apaya-vicaya : ) tesim avae vicinati iha-loya-para-loie, (1:apaya-vicaya of kasayas: 1o: apaya of kasayas :) tam jaha : koho pitim panaseti, [mano vinaya-nasano, maya mittani nasei, lobho savva-vinasano.] (16: vicaya of kasayas :) kaham ca niggaho kayavvo ? khamai him. (2 : apaya-vicaya of visayas : 2a : apaya of visayas :) visayanam avao : sad (d) ena mao, [ruvena padamgo, vana-gao vi pharisena maccho rasena, bhamaro gandhena ya pavido dosam.] (20 : vicaya of visayas :) vicao : saddesu ya bhaddaya-pavaesu (soya-visayam uvagaesu tutthena va ruttbena va samanena saya na hoyavvam.] 35

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604 zrI puSkaramuni abhinandana grantha : SaSThama khaNDa (VIJAYA. Niksepa, Second Interpretation : vijaya=vijaya,) ahava : VIJAYO bhannai ti-viho (sic! cau-vviho, cha-vviho ?). visittho va jao vi-jao. (Exposition=) davvao? : jo jam davvam vijayati, jaha mallo mallam. ahava jitam osaham visam va..........khetta. VIJAO: Bharahati-VIJAO..........kale' : jahim kale, jattiena va kalenam. jaha Bharabenam satthie varisa-sahassehim jitam, bhataena va maso jito.........bhava : pasattho appasattho ya VIJAYO paruveya vvo. (adhikara :) appasatthe-bhava-VIJA ENA abigaro, tattha bhava.VIJAYE : se tam karaka (.....)- gaba : 176 + + + + LOGO bhanio. (davam, khittam," kalo,' a bhava-VIJAO a. bhava-LOGA?? bhava-VIJAO pagayam, jaha bajjhai LOGO.] 177 vijio kasaya-LOGO. [seyam khu tao niyattiuin hoi : kama-niyatta-mai khalu samsara 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 Sabitya Pracaraka Samiti edition of Acara with Niryukti and Silanka's commentary (Tika) on both, Bombay 1935-36. SS : Rsabhadevaji kesarimalaji Svetambara Samstba edition of Acara Curni, Ratlam 1941. Avasyaka-tradition (relevant verses) 1. Mulacaru 7.40.47.49 (ed. Ubersicht, pp. 164-196) nama'-11 havanamo davramo khetta-cihnams kasiya-LOGO ya bhava-LOGO' bhava-LOGO(r) pajjava-LOGO' ya navavvo. koho mano maya lobho udinna jassa jantuno, kasaya-LOGAM viyanahi ananta-jinadesiyam. tivvo rago ya doso ya udinna jassa jantuno, bhava-LOGAM viyanahi anantajina-desiyam. 2. Avasyakaniryukti vs. 1057, bhasya vs. 201 (ed. Hari. 494) namam thavana2 davies khitte' kales bhave ya bhave? a pajjava- LOGES a : taba atthaviho LOGA-nikkhevo. 201 tivvo rago a doso a udinna jassa jantuno, janabi bhava-LOAM?ananta-jina-desiam sammam 47 1057