Agam 45 Chulika 02 Anuyogdwar Sutra

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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here, it will be relevant to discuss these concepts, as also the connected concepts of davva and bhāva with reference to that theme. Now, āvassaya has two sides, viz. theoretical and practical. The theoretical side again is twofold, viz. (a) recitation of the text, and (b) pondering over (anuppehā) its subject matter. Similarly, the practical side is also twofold, viz. (a) consciousness (uvaoga) of the meaning and purpose of the practice, and (b) the actual practice of the āvassaya. Agama stands for the theoretical side.? Mere recitation without pondering is davvaägama; recitation accompanied with pondering, or even mere pondering, is bhāva-agama. Similarly, mere practice of the avassaya without the consciousness of the meaning and purpose of the practice, as also the material body of the person who knew or is destined to know the ārassaya is davva-avassaya; practice accompanied with the consciousness of its meaning and purpose is bhāva-avassaya. Davva sometimes stands for what is potentially latent and bhāva for what is actually patent. Davra is sometimes also used in the sense of a remote or indirect cause. The meaning of no-agama as davda and bhāva is also to be understood in the same way, keeping in mind the five different implications of the particle 'no', viz. (a) absolute negation, (b) affirmation of some other relevant or allied facet, (c) perversion, (d) partial negation, (e) the physical acts such as wiping the mouth-cloth, cleaning with duster, and so on which are included in the avassaya which is essentially a spiritual state. 4
Let us now follow our Text on the analysis of āvassaya through dauva-nikkheva. Avassaya as davva is stated to be twofold, viz. (i) with scriptural knowledge, agamao, and (ii) without scriptural knowledge, no-āgamao. As our main concern here is davva, the agama and
4.
1. Vide sulta No, 14 where it is said that davva, being without consciousness
(thinking or attention), excludes the aspect of pondering over' (anuppeha). Cf. Commentary (p. 13A): avaśyakopayogādhisthitaḥ sādhvādideho vandanakādi-sūtroccāraṇalakşaņas cīgamaḥ Here the meaning of agama is extended to the physical body, as davva āvas saya is under discussion. About the importance of bhāva, vide VBh (B), 860, with Byhadurtti. The Commentary gives only two implications, viz (a) and (d), at pp.17A17 B, and attempts to subsume (e) under (d), at p.27 B, and (b) and (c) under (a), at p.22 A and 23 B respectively. Acārya Jinabhadra (VBh (A), 864) interprets no-āgama as mixture of jñāna and kriya. The author of our Commentary, Maladhari Hemacandra (c. 12th century A. D.) does not notice this view of Jinabhadra (489-593 A. D.), though he has explained this view in his Commentary called Brhad urtti on Jinabhadra's V Bh (B), 869 and 883-889. Our implication (b), which is positive, finds striking support in VBh (B), 889, where the positive meaning, viz. 'mixture', of the particle 'no' is asserted.