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Sec, 3. SOME PROBLEMS IN THE T. S.
terms of samjam i-tapas. Therefore when the Dasavaikalika 6.1 says, 'nāņa-damsanasampannam samiame ya tavarayam/ ganim-agama-sampannam, ujjänammi samosadham' it must be conveying the picture of a monk endowed with ideal gunas. And mok$amarga in fourfold pathways expressed in the Uttarddhyayana 28 must bave been directly derived from this traditional concept.
The Sthāna 2.3.120 reads, 'duvihe ayar2 p-o tam-o ņāņayare ceva nonana yare ceva, noņaņāyāre duvihe p-o tam-o damsaņāyāre ceva, ņodamsaņāyāre ceva, ņodamsaņdyare duvihe pannatte, carittāyāre ceva, ņocaritāyāre ceva, nocaritāyare duvihe p-o tam-o tayāyare ceva, viriyāyare ceva.' Again the Sthana 5. 3. 526 enumerates fivefold ācāras, i e., jñāna darśana, caritra, tapaz and virya. The Uttaradhyayana 29.59 discerns cāritra from tapas and vinaya, 'naņā-vinaya-tava-caritta-jogae sam paunai, sasamaya-parasamiyavisārae ya asamgha yaņijje bhavai.' Since vinaya is a part of internal tapas, its separate enumeration is rather strange. But it likely gained an important position as an independent category of acara or guņi in the later canonical stage, for its subdivisions include jñāna-Jarsina-caritra. Virya which is a quality required for the performance of tapis is said as of twofold in the Sūtrakrta 18.1-2, duhā veyam suyakkhyāyam viriyam ti pavuccail kim nu virassa virattam kahan ceyam pavuccais/ kammam-ege Pavedenti akamman vā vi suvvayal eehim dohi thāņehim jehim disanti macciya.' The Bhagavati 1.8.70-71 also touch upon this matter, and the Utrarädhyayana 3. 10 says that virya is difficult to obtain. These independent categories, i, e., vinaya and virya came to be added to fourfold guņas or acaras of ascetics expressed in the canonical texts and in the Niryuktis, from which fivefold pathways to moksa (basic four plus virya) of the Mūlacāra must have been derived.
In the earliest strata of the canon wherein the main focus of discourse falls in prāņātipāta and parigraha, samyama is used in terms of the control of senses or indriyasamvara including samiti and gupti. For instance, samyama is discussed in reference to himsā in the Ācārānga 1. 5. 3. 298 and the Sūtarkąta I. 7. 389, in reference to parigraha in the Sūtraykta 1. 10. 474, in reference to apramatta in the Acaranga 1. 1.4. 30, in reference to madhyastha in the Sutrakyta 1. 2. 87, in reference to the threefold yogas in the Sūtrkaçta I. 8. 486, in reference to kriya in the Sütrakta 1.10. 489, and in reference to five vows in the Sūtrakyta l. 3. 4. 232. Gupti is taken up, for instance, in reference to vāc in the Ācāranga I. 8. 2. 409, Sutrakia I. 2. 2. 122 and 10. 487, in reference to ātmā in the Sūtrakyta I. 3. 8. 431, 11. 512 and 520, and in reference to samiti in the Sutrakrta I. 14. 584. The usage of samiti occurs, for instance, in reference to sparsa, etc., in the Acaranga 1. 6. 4. 354, 9. 2. 492 and 498, in reference to pasca-samvara-samvude in the Sutrakta 1. 2. 1. 88, in reference to eşaņā in the Sūtrakrta I. 11. 509 and in reference to gupti in the Sūtrakyta I. 14. 584. The concept of gupti (manas, vāc and kāya) and samiti
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