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Sec. 3. SOME PROBLEMS IN THE T.S.
(iryā, bhāsā, eşiņā, āšānaniksepa, and utsarga) are herein not yet distinguished. And the Bhagavati 2. 1. 91 also exhibits the stage wherein gupti apd samiti are on the way for discernment, 'tae nam se kham.dae kacc yanissa-gotte anagāre jate iriyasamie brāsāsamie esanżsamie āyāna-bham! 1-mitta-nikkhevaņāsamie uccāra-påsavaņā-khelasimghari-jılla-piritthāvariyżsamie mirisimie vayasanie kāyasamie managutte vaigutte kayagutte gutte guttim lie gutta-bambhayāri ...'
Simyama is classified into four kinds, i. e., manas-vāk-kāya-upakarana, in the Sthāna 4. 2. 385, five kinds, i. e., the earth-being through the plant-being, in the Sthāra 5. 2. 524; seven kinds, i. e., sthāvaras, trasas and ajivakāya, in the Sthana 7. 705; ten kinds, i. e., the five one sensed beings up to the five--sensed beings plus ajivakāya, in the Sthana 10.937; and seventeen kinds, i.e., ten kind plus 'pehasamiame uvehāsamiame ayahattusamjame pamajjaņāsamiame miņa samiame vaisamjame ka yasamjame' in the Samarāya 57. These items cover the domain of indriyasamvara, samiti and gupti.
Samvara is classified in to five kinds, i.e., mithyātva, avirati, pramāda, kaşaya and yoga in the Sthana 5. 2. 517; six kinds, i. e., śruta up to sparśa plus no-indriya, in the Sthāna 6.553; eight kinds, i. e., śruta up to spars plus manas-vāk-kāya in the Sthana 8. 759; and ten kinds, i. e., eight plus upakarana and Sūcikušāgra, in the Sthāna 10.939. The categorical items listed in the Sthāna 5. 2. 517 is relevant to vrata, indriyasamvara, gupti and samiti, those in the Sthana 6.558 to indriyasamvara, and the rest to indriyasamvara and gupti.
Thus the concept of samyama which includes samiti-gupti and indriyasamvara connotes the concept of samvara which is primarily an ontological term. It seems therefore that a concept-couple of samyama-tapas which represents the monastic code of conduct came to be expressed by an ontological concept-couple of samvara-nirjarā when the doctrine of tattvas came into vogue. Indriyasamvara denotes the control of seoses over their objects and gupti-samiti denote the means of control as such. Thus the latter concepts which specify the methods as such while covering the concept of the former likely came to remain as the content of samyama and the former was destined to disappear in the later time.
Samiti-gupti and indriyasamvara, which constitute the content of samyama and samvara, are the antidotes of himsā and parigraha as so clearly indicated by their bhāvanās. The category of fivefold vratas (i.e., ahimsā, satya, asteya, brahma aod aparigraha) is dealt with in the Uttarādhyayana 30. 2 as the cause of anāsrava along with rātri-bbojanavirati (its 30.3 mentions samiti-gupti to be the same cause), in the Samavāya 16 as one of the fivefold anāscavadvāras or samvaradvāras and in the same Samavaya 16 as nirjarästhāna. And fivefold avratas are treated in the Prajñapana 22. 584 and 594 in relation to kriyās (of which 22. 585 and 595 take up ahimsā and abimsasatya respectively in reference to karma bandha). The Acaranga II. 15 takes up the
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