________________
१३
His Výtti on Tattvarthasūtra follows the interpretations of Sarvärtha siddhi of Pujyapáda, Rajavartika of Akalanka, and Slokavārtika of Vidyānandi. It is, in fact, the reduction of them in general. Their original sentences are frequently quoted in his Vrtti without alteration. He does not even attempt to make any novel or original interpretation of the aphorisms, but tries to convey the traditional purports of these predecessors in his own simple words and style, particularly for the sake of slow students. His commentary on Tattvärthasūtra IX:27 which deals with the definition of dhyāna is a good example of his style, in which the orthodox understandings of this sūtra are rewritten succinctly in his own words and phrases. Let me quote from it: "IX:27 uttama-samhananasyaikāgra - cinta - nirodho
dhyānam antarmuhurtat Restraint of thought to one point (or object] is dhyāna, which lasts up to antarmuhurta for a person with the best physical formation of
joints. ...ekasminn-agre ( on a single point ) or on the principal object, i.e., on a soul or elsewhere, cinta nirodha or having one's thought fixed and keeping away other mental activities, is ekāgra-cintanirodhaḥ. This is dhyāna," by thus stating, the nature of dhyāna and its object are restricted. Similarly, when one's thought is turned upon various kinds of objects or upon the object predominantly fitting for illusive thought, it ceases to be dhyāna. Since the steadiness of thought is herein not attained, any
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
