The Doctrine of the Jainas, Described after the Old Sources c11.82.4

c11.82.4

kiriyā in this connexion means joga, the display of the inner sense, speech, and body (§ 84). These uppermost grades are exclusively proper to the Kevalin, and that when, with the exception of vegetative activity (e.g. of breathing), he has ceased to exercise yoga and when, in the selesi-stage (§ 186), he is devoid of this final remainder as well (Uvav. § 153; Pannav. 436b). In other words, the time it lasts is most limited or, rather, next to nil. Since the Kevalin is beyond the danger of having a relapse the jhāna of either grade is called appaḍivāi and aṇiyaṭṭi² (the latter in T. 9, 41; vyuparata-kriyā-nivṛtti). It is characteristic of the post-canonical view taken by T. 9, 27f. that it introduces physical conditions for the faculty of meditation. Those only who possess a most excellent physique (samhanana, § 65) are fit for lasting it out, and even they will do so for the time of one muhūrta only. Indeed the two highest grades do not occur any longer since—after Jambu's Nirvāṇa—nobody ever again became a Kevalin.³ Nor is this the view shared by Umāsvāti since he assigns the different kinds to monks of different moral maturity (T. 9, 35ff.). For gloomy and malignant is the meditation of him who either completely or partially fails to observe the vows (*avirata* and *deśa-virata*, the latter with ref. to laymen), and gloomy as well is the meditation of him who possibly proves negligent (*pramatta-samyata*, § 183). His counterpart, i.e.