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116
EDITOR'S NOTE
apatthao gầha i bhāvajjhavanam duvihan-pasatthabhāvajjhavanam appasatthabhāvajjhavanam ca appasatthabhāvajjhavande imă gâhâatthavihamo32 gāhā 1 pasatthabhāvajjhavaņā ņāņādinami
(śrīmanti uttarādhyayanāni—published by Rishabhdevaji Kesarimalji, Ratlam-pp. 7-8).
Śri. Šāntisūriji, the commentator on the Uttarădhyayana, writes bhāvaksapanām äha atthavihao gāhā.' Thus he has not made two divisions of bhāvaksapaņā, viz. praśasta (auspicious) and aprašasta (inauspicious). He has simply followed the Niryukti. Even in the Višeşāvaśyākabhāşya we do not come across these two divisions of Bhavaksapana. This means that according to the Uttaradhyayananiryukti and the Višeşāvaśyakabhāşya destruction of karmas itself is considered to be bhāvakşapaņà. If we were to take into account the sense destruction of karmas itself is bhāvakşapaņā' available in the Uttarādhyayananiryukti and the Višeşāvaśyakabhāşya then we can prove beyond doubt that the reading available in the mss. of the Anuyogadvārasūtra is original and true. Yet the quotations from the Sūtrakrtāngacūrņi and the Uttarādhyayanacūrni could be made meaningful and consistent as follows: 'Destruction of the auspicious qualities is of three types, viz. jñānaksapaņā, darśanaksa paņā and caritraksapana. And destruction of inauspicious qualities is of four types, viz. krodhakşapaņā, manaksapaņā, māyāksapaņā and lobhakşapaņā.' Thus ' destruction of inauspscious qualities' and 'destruction of auspicious qualities' mentioned in the two Cūrnis correspond respectively to auspicious destruction' and 'inauspicious destruction' mentioned in the Anuyogadvārasūtra. This means that the authors of the Sūtrakstāngasūtracūrņi and the Uttarādhyayanasūtracūrni explain the terms praśastabhāvaksapaņā and aprašastabhāvaksapanā as follows considering them to be the cases of tatpuruşa compound : prasastānām bhāvānam kşapana prasastabhāvaksapaņā and a prasastānāṁ bhāvānāṁ ksapanā apraśastabhāvakşapaņā. On the other hand, the author of the Anuyogadvārasūtracūrni explains them as follows, considering them to be cases of karmadhāraya compound. prasastā cāsau bhāvaksapaņā ca praśastabhāvaksapanā; aprašastă căsau bhāvaksapaņā ca apraśastabhāvakşapaņā. But the Jaina tradition invariably favours the interpretation based on the karmadharaya rather than the one based on the tatpuruṣa. Hence the reading which we have accepted should be regarded as original. The reasons are as follows. Firstly all the mss. of the Anuyogadvārasūtra invariably contain this reading, though the author of the Sūtra
32. aţthavihañ kammarayam porāņam jam khavei jogehim eyam bhāvajjhavanam ņeyavvam āņupuvvie 11
Uttarādhyayananiryukti, gāthā 11
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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 |