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Vibhāṣā and Vārtika with the aid of various illustrations.13 And Ac. Jinabhadra has expanded Bhadrabahu's ideas in his Viseṣāvaśyakabhāṣya.14 It is really interesting to go through this portion. Let us acquaint ourselves with one or two instances occurring there. There are three pictures of the same person but one is merely a pen-sketch, the second one is painted with colours and the third one depicts even the mental states. Bhāṣā, Vibhāṣā and Vārtika are respectively compared to these three pictures. There are many diamonds in the treasure-house. One person merely knows that there are diamonds in it; the second person knows the types, number, etc. of the diamonds and the third one knows the qualities, defect, value and all other details pertaining to them. Bhāṣā, Vibhāṣā and Vārtika are respectively compared to these three persons. Again, there are three lotuses-one slightly blown, the second one half-blown and the third one fully blown. And Bhāṣā, Vibhāṣā and Vārtika are also like them respectively.
Anuyoga and Ananuyoga (Exposition-True and False)
While describing the seven types of anuyoga (true exposition), viz. nāma, etc. Arya Bhadrabahu has shown and illustrated its difference from ananuyoga (false exposition).15 In other words, he has described as to what is true exposition and what is false exposition. Ac. Jinabhadra has brought out the meaning of the concerned illustrations in his Viseṣāvaśyakabhāṣya (1411 ff).
The first illustration is that of a cow and its calf. While milking a cow if its calf is put before another cow, then the former not only does not allow the milk to flow from its teats but also kicks down the pot that contains the previously obtained milk and even injures the milk-man. Similarly, if one construes, while expounding the text of a sutra, the attributes of one substance with another, then the reader could not understand the true nature of the substances like Jiva (soul), etc. and consequently could not attain the milk of right conduct; not only that but on account of confusion, doubt and perverted vision, whatever right course of conduct he was able to practise previously he is now deprived of; this in turn, gives rise to bodily ailments and at last he drifts away from the path of liberation. Thus the above is the illustration of the false exposition of a substance. Contrary to this, if one unites the calf with its mother cow then the latter yields milk. Similarly, if the attributes of the substance soul are described as belonging to it alone and are explained
13. Avaśyaka N., gāthā 130, Viseṣā. 1423
14. gāthās 1414 ff.
15. Avaśyaka N. gāthā 128-129; Viseṣā. gatha 1409-10; Br. gāthā 171-72
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| SR No. | 001062 |
| Book Title | Nandisutt and Anuogaddaraim |
| Original Sutra Author | Devvachak, Aryarakshit |
| Author | Punyavijay, Dalsukh Malvania, Amrutlal Bhojak |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 1968 |
| Total Pages | 764 |
| Language | Prakrit |
| Classification | Book_Devnagari, Agam, Canon, Ethics, agam_nandisutra, & agam_anuyogdwar |
| File Size | 14 MB |