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YASASTILAKA AND INDIAN CULTURE
rence to the Nayas. A marginal note in Ms. A on navabhūmikā says Amarca, but the ninefold classification of Naya is rather unusual. Perhaps the two broad divisions of dravyārthika and paryāyārthika and the seven varieties of Naya are meant: of these naigama, samgraha and vyavahāra come under dravyārthika-naya, while rjusūtra, sabda, samabhirūdha, and evambhūta are subdivisions of paryāyārthika-naya. Somadeva may have in mind also the nine divisions of Naigamanaya mentioned in certain texts."
892 forfa 79:54amiaalfot: Book I, p. 133. The reference is to the "ladder' known as kşapakasreni mentioned in connection with the fourteen Gunasthānas or stages on the way to emancipation. There are, in fact, two ladders, upasama and kşapaka, for the suppression and destruction of Cäritramohanīya-karma or Right-Conduct-Deluding Karma, and they emerge in the eighth Guņasthāna. Briefly speaking, the Jiva ascends the kşapakasreņi and devotes himself to the destruction of Karma, the last vestige of Cáritramohanīya-karma being destroyed in the tenth Guņasthāna, whence he passes to the twelfth Guņasthāna. Interesting references to Kșapakaśreņi occur in Hemacandra's Trişastisalākāpuruşacaritra, e. g. “She mounted at once the kşapakaśreņi, and, the eight Karmas being destroyed, she attained omniscience at once from the eighth Guņasthāna.” “As he was reflecting rightly in this way, having ascended the kşapakasreni and having attained pure meditation, omniscience becomes manifest from the destruction of the destructive Karmas, like the light of the sun from the removal of a mass of clouds.”3 A reference of the final stage of religious apprenticeship occurs in the following statement in Book I, p. 135:
'जिनरूपग्रहणायोग्यत्वाच्चरमाचारवशामुपासकदशामाश्रितवदलं मुनिकुमारकयुगलम्' Srutasagara takes this to mean the eleventh Pratimā or stage in the life of a layman, known as uddistatyāga-pratimā, wherein he begs his food and refuses what is specially prepared for him. Abhayaruci and Abhayamati are described as being in this stage of religious apprenticeship, as they were too young to lead the rigorous life of Digambara monks.
References occur also to the twenty-two Parīşahus* and other miscellaneous topics. The three kinds of Karmandins or monks are mentioned in Book 1,' and Śrutasāgara explains the term as referring to Ācārya, Upadhyāya and Sarvasādhu.
tash, ayah, forgat etc. See Dhruva (op. cit., p. 298. 2 For a detailed exposition of the Guņasthānas see Johnson's English Trans. of
Hemacandra's Trişastišalākāpurusacaritra, Vol. I, Appendix IIl. See also Pravacanasāroddhāra I, p. 196 ff. for a discussion of for
Johnson's Trans. (op. cit.), pp. 197, 378. 4 trag: #ETTSTERT Book I. 5 fafara mirarafa:' Ibid.
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