________________
Sec. 3. SOME PROBLEMS IN THE T. S.
The Urtarā Ihyayan? 29.25 reads, ezagga-mana-samni vesaniyāe nam bhamte : jive kim janiyai ? egagza-man 1-samnive sanayāe nam cittaniroham karei'. Its 29.56-58 then say, 'man 1-samāhāranıyāe nam bhamte ! jive kim janayai ? mana-samahāranayāe ņam jive egaggam jinayail egaggam janaitā nāra pajjave janayai/ nāna-pajjave jinailtā sammattam visohei, micchattam ca nijjarei //56/1 vaya-samālāranayāe jive kim janayai? vaya-samāhāranayãe nam jive vaya-sāhārana-damsara-pajjave visoheil vayasaharara-damsana-pajjave vis hitrā sulaha-bodhiyattam nivraitei, dullaha-bohiyattam nijjarei 1/57// kāya-samāhārarıyāe nam bhamte!jive kim janayai ? kāya-samāhāranayãe nam jive caritta-pajjave visoheil caritta-pajjave visohitta ahakkhāya-carittar visohei ahakkhaya-carittam visohettä сaltārı kevali-kamının se khaveil tao pacchā sijjhai bujjhai muccai parinivvāyai savva-dukkhānın-amtam karei 1/58// Thses passages say that kāya-samāhāra or the collection of physical activities alone leads to mokşa but not the collection of mental and vocal activities.
Then, sūksmakriyä and samucchinpakriya dhyānas are described in the Uttaradhyayana 29.71-72, kevala-nāna-damsoņam samuppādei) jāra sarogi bharai 1/71// aha äyuyam pålaittā amtomuhutt -addhavasesãe joga - niroham karemāne-suhumakiriyam appadivāim sukkhajjhāņam jhāyamāṇe tap-pad hamayāe mana-jogam nirumbhai vai-jogam nirumbhai, kāya-jogam nirumbhai, āņıpāņa-niroham kureid isi-pamca-rahass-akkharuccăranaddhãe ya nım arīgāre sam icchinnakiriyam aniyatti-sukkajjhāņam jhiyāyamāne veyanijjam āuyam nāmım gottam ca ee cattāri kammamse jugavam khavei 1/72]/ Here the performance of a siyogi kevali and ayoga kevali is identified with that of the last two stages of sukla dhyāna, which had never been so done in the other canonical texts such as Prajñāpinā 36 and Aupapātika that describe the final performance of these kevalis approaching towards the final release. The Uttarādhyayana 29.72 above describes sūkşmakriyā dhyāna as involving the performance of bringing the threefold yogas into cessation.
Two contents of dhyāna offered by Uināsvāti are 'ekāgra-cinta' and 'nirodba'. The Yogasū ra 1 2 defines yoga, yogas-citta-yrtti-nirodhaḥ,' from which the Jaipa concept of dhyana greatly differs. According to the Āgamic classification of dhyāna, the last two stages of sukla pertain to kevalis' yoga-nirodha, wbile the rest involve themselves with various mental activities, sinful or otherwise. Umāsvāti therefore discerned these two types of dhyāga in tradition, and offered the definition of 'ekāgre-ciptā' to the årta through the first two stages of śukla, and 'oirodha' to the last two stages of śukla. 'Ekagra-cintā' was apparently derived from the Uttaràdhyayana passage of ezagga-mani-samnivessaņa' or 'maņ1-samāhāpa' while replacing manas by cintā.
Then, ‘mirodha' which is meant as the definition of kevlis' dhyāna was derived from the Uttraradhyayana 29.28 and 29.72. In the T.S.IX:42, Umāsvāti specifies that sūk$makriyā is performed by a kevali possessed of kāya-yoga and samucchiopakriyā by an ayoga kevali. Samucchinnakriya is the stage wherein manifested is the state
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
