Visesavasyakabhasya Part 3

SR No.: 010604
Original Sutra Author: N/A
Author: Dalsukh Malvania, Bechardas Doshi
Publisher: L D Indology Ahmedabad
Publication Year: 1968
Total Pages: 346
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 29 MB

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to the exposition of a particular Sūtra (2750-2752). So long as the anuyoga was inseparable the discussion through the method of nayas was necessary. But when the four anuyogas were separated it became optional. It is traditionally accepted that looking to the calibre of the hearers one may or may not apply the method of nayas. At this juncture, following Ac. Bhadrabāhu Āc. Jinabhadra gives the history of the process how the apuyogas were separated (2755-2777). And at the end of this history he states that Ac. Aryarakṣita separated the four antyogas one from the other and established his pupil Puşyamitra as a leader of a group (gaņādhisa). The second act of his spiritual teacher disturbed Gotthamāhila who rejected the leadership of his guru and established a new minor sect of the Jaina Religion. In other words, he became a nihnava. Preceding him there had been six nihnavas. Hence at this juncture Ac. Jinabhadra deals extensively with seven nibpavas, the seventh being Gotthamabila. This portion too, like Ganadbaravāda, has acquired the position of an independent treatise (2778-8081). In the Niryukti seven nibnavas are mentioned.56 But Āc. Jinabbadra has added one more nihpava, Boţika,56 to them, making the number eight. Thus, in fact Ac. Jinabhadra discusses the views of eight nihnavas.“? It seems that there was a tradition to apply the term nihnava to a pupil who estranged himself from his spiritual teacher on account of his differences of opinion with his teacher. The term pihnava was mostly applied to that pupil only who, having left his own teacher, established an independent group of his own disciples. These groups should be regarded as mipor sects of Jaing Religion.
The question as to which sāmāyika is regarded as the way to liberation by a particular naya is dealt with in the Anumatadyāra. According to the Rjusutranaya, etc. Caritra (Conduct) only is the cause of liberation because liberation takes place as soon as Caritra becomes perfect while it does not take place even though jñāna and darśana are perfect ( 3108-3114 ). But the synthesis of all the nayas is syādvāda. And hence jñāna, darśana and caritra all the three together should be regarded as the cause of liberation ( 3115 ).
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Then follows the Kimitidvāra wherein the question as to what the Sāmāyika is is discussed. Here first the nature of Sāmāyika is discussed from the point of view of category. That is to say, the question is raised as to whether it is jiva ( soul-substance) or ajiva (non-soul substance) 55. Avakyakaniryukti gâthas 561, 567; Vibes, gåthis 2782, 8093 56, 8032-3092 57. 2778-3103. Summary of the views of the seven niknayas is given by me in the Sthânănga
Samaväylága (Gujarati Translation). pp. 827-385,