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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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