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of
Sátras 9-10)
Spiritual Development intended here, which, though a producer of taint, is self-restraint.
(Note) See note on the next aphorism. ६. प्रमाववियुक्तो ध्यानलीनः अप्रमत्तसंयतः। 9. pramādaviyukto dhyānalīnaḥ apramattasamyataḥ.
(Aph.) The absolutely self-restrained and totally exempt from remissness is one who is completely free from remissness and fully absorbed in concentration. (1x)
(Note): In the ancient scheme of the asrayas (influx), pramäda (remissness) was not explicitly mentioned, being considered only as an aspect of kaşāyas.
In the scheme of the gunasthanas (states of spiritual development), pramāda, in its sense of remissness has a special significance in that it is only the subjugation of it that is necessary for a monk to practise meditation. It is in view of this aspect of pramāda that a separate state of spiritual development called apramatta saṁyata has been recognized. (For a detailed exposition of the concept of pramada, vide supra, p. 75),
It may be mentioned in this connection that the seventh state of spiritual development along with the states that follow upto the last are the stages of meditation, gradually leading the soul to final emancipation. They are states of meditation because the soul is now free from viksepa which is the result of pramada. It has now unwavering faith in and perception of the goal. This is explained in the following sutra of the Ayaro:1 "That is why a trividya (i.e., a person knowing three sciences) after having perception of the goal (parama) becomes equanimous. The equanimous person does not commit sin, such as indulging in violence etc.”
in another place in Ayaro, it is said: "After extirpating all outwardly oriented tendencies of the senses, one perceives nişkarma (salvation) in this mortal world.” १०. निवृत्तियुक्तो बादरकषायो निवृत्तिबावरः।
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स्थूलः । इदमपूर्वकरणमपि उच्यते । 10. nivrttiyukto bādarakaşāyo nivsttibādarah.
1 3/28. 24/50. ३ निर्भेदेन वृत्तिः निवृत्तिः । ४ निवृत्तिबादरजीवस्थाने भिन्नसमयवर्तिजीवानां परिणाम-विशुद्धिर्विसदृशी भवति,
समसमयवर्तिजीवानां च विसदृशी सदृशी चाऽपि । (षट्खण्डागम, १, पृ० १८४)
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