________________
LIXIY
INTRODUCTION
Ācārya, and that he has established in some work the validity of the Jaina definition of reality. What this work is is a matter of mere surmise; for, no work of his is known to exist. It may be that he has dealt with this topic while elucidating TS (V, 29) or he may have written a work like Utpādādisiddhiprakarana as is done by Candrasena Sūri.
Ananta He is referred to, in Lalitavistară on p. 57 b. He or perhaps his pupils seem to have expounded the doctrine known as 'āvarta-kāla kāraņa-vāda' which dogmatically asserts that time (kāla) is the only cause of modifications'.
Avadhūtācārya He is referred to in Lalitavistară on p. 43b. He is some Acārya, Avadhūta by name, and he seems to be a Yogin, practising yoga.
Asuri This Sāňkhya teacher is mentioned by Haribhadra in his com. on S'astravārtāsamuccaya (v. 222). There the following verse is attributed to Asuri and others :
__ “विभक्तपरिणतौ बुद्धौ भोगोऽस्य कथ्यते ।
प्रतिबिम्बोदयः स्वच्छे तथा चन्द्रमसोऽम्भसि ॥" This v. 222 of Sastravārtasamuccaya occurs as v. 450 in Yogabindu. It is quoted with a variant aranhee for fatig in SM (com. on v. 15), in TRD (p. 42a) and by Devabhadra in his ?'ippana (p. 97) on Siddharşi's com. on Nyāyāvatára.
Asuri is looked upon as the direct pupil of Kapila, the founder of the Sankhya system. He is assigned a date 600 B.C. He had a pupil named Pañcaśikha who expounded the tantra'. Şaşțitantra' is a work of Pañcaśikha according to the Bauddhas of China. Vācaspatimiśra attributes its authorship to Vārsaganya? (= the “Rainhost” in Chinese). According to some Jaina narration Asuri is the author of Sastitantra.
1 See īśvarakrsna's Sankhyakārikā (v. 70). 2 Kotyācārya has mentioned this work in his com. (p. 4b) on
Visesā. 3 The author of Ahirbudhnyasanhitā, too, holds the same opinion.
In this work (XII, vy, 18 ff.) the topics treated in Şastitantra sre noted.
