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('worldly') and lokottara ('transcendental'). And the sāmāyika is regarded by them as a species of the latter. The other division of the agama recognised by them is: süttāgama, arthāgama and tadubhaya (sū. 470). The sāmāyika finds place under all the three divisions (gāthā 942). For ganadharas like Gautama and others the sāmāyika in the form of a sutra is an ātmāgama because they have composed the sutras; for Jambu and others, who were their direct disciples, it is anantaragama; and for the rest, who flourished after Jambu, etc., it is paramparāgama (gāthā 943). When considered as arthagama, the sāmāyika is ātmāgama for the Tirthankaras, anantarăgama for the ganadharas and paramparăgama for a long line of disciples and grand-disciples of the ganadharas (gāthā 944).
The nayapramaņa is a constituent of pramāna (su. 427, 473-476). Ac. Jinabhadra observes that this constituent is not applied in the exposition and hence we leave out its consideration. Of course, the wise can apply this constituent method in their exposition of the sūtras (gāthā 945). The sankhyāpramāṇa is another constituent of pramāņa (sū. 427, 477-520). Regarding it Ac. Jinabhadra states : there are eight types of sankhyā, nāmasankhyā, etc. In these eight types there occurs one, viz. parimāṇa-saṁkhyā (sū. 493). In the type of this parimaṇa-sankhyā there is a sankhya which characterises the kālika-sūtras; it is this sankhya that is intended here. And the sāmāyika is to be regarded as paritta (i.e. having a limited extent) (gāthā 946).
Vaktavya is the fourth constituent of upakrama (su. 92, 521-525), Its purpose is to decide if the text deals with the writer's own creed or a foreign creed or both. This becomes clear from its application to the case of Sāmāyika. The Samayika contains simply the exposition of the writer's own creed (sva-samaya). Here there takes place no discussion on a foreign creed (para-samaya), nor on both sva-samaya and para-samaya (gāthā 947). Even if one comes across the discussion of a parasamaya he should regard it as relating to sva-samaya because whatever is grasped by a samyagdṛṣṭi (one having right faith and view) becomes for him an actual sva-samaya. It is so because right view is nothing but a synthesis of all partialy false views or creeds. This being so the discussion of foreign creeds is, in the eyes of a samyagdṛṣṭi, something that helps and furthers the discussion and exposition of his own creed (sva-samaya) (gāthā 948-949).
The fifth constituent of upakrama is arthadhikara (sū. 92). As we have already noted, the contents of the chapter-wise topics (of all the six chapters of the Avaśyakasūtra) in their due order (arthädhikāras) are set out in the Anuyogadvarasutra only on the occasion of describing and demonstrating the constituent method arthādhikāra
A. 9
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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 |