________________
440 Jinabhadra Gani's
[ The ninth subhāśubha-yogu but either a subha-yoga or a-śubha-yoga is possible. On account of the same reasons, Kirma is also formed of śubha or a-subha deeds separately. but never of Subha and a-subha combined together. 1 388 ।। (1939.
And, झाणं सुभमसुम वा न उ मीसं जं च झाणविरमे वि॥ लेसा सुभाऽसुभा वा सुभसुभं वा पझो कम्मं ||३८९ (१९.३७) Jhāṇam subhamasubham vă na u misam jam ca jhānaviram vié Lésā subha'subhā vā subhamasubham vā taö kammam 1138911 (1937)
[ध्यानं शुममशुभं वा न तु मिश्रं यच्च ध्यानविरमेऽपि ।
लेश्या शुभाऽशुभा वा शुभभशुमं वा ततः कर्म. ।। ३८९ ॥ (१९३७) Dhyanam śubhamasubham vā na tu miśram ycca dhyānaviramé'pi s Leśyā śubhā'śubhā vă subhamaśubham vă tataḥ karma 1 389 11
Trans.--389 Meditation is either auspicious or in-auspicious but never composite (of both). For, even at the end of meditation, the conflict is either $ubha ora śubha. Hence karma is also either (of) virtuous (type) or (of) evil (type (1937)
____टीका-ध्यानं यस्मादागमे एकदा धर्म-शुक्लकानात्मकं शुभम् आर्त रौद्रात्मकमशुभं वा किर्दिष्टम्, न तु शुभाशुभरूपम्, यस्माञ्च ध्यानोपरमेऽपि लेश्या तेजसीपमूनिका शुभा, कापोतीप्रसुखा वाऽशुभकदा प्रोक्ता न तु शुभाशुभरूपाः : घ्यानलेश्यात्मकाच भारयोगा:, ततस्तेप्येकदा शुभा अशुभा वा भवन्ति न तु मिना । ततो भावयोगनिमित्तं कर्माध्येकदा पुण्यात्मकं भुम बध्यते, पापात्मकगशुम वा बध्यने, ने तु मिश्रमिति १३८९।। (१९३७)
D. C.---It has been laid down in the āgamits that dhyāna is either subha 1. . inspired by a religious or guileless rotive or a-subha i, e, inspired by vile or dreadful motive at one time, but it could never be inspired by both the motives at the
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