Agam 45 Chulika 02 Anuyogdwar Sutra

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

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nu-agama mentioned here are also to be construed as davva, and not bhāva.
9 (1). The avassaya as davva with scriptural knowledge agamao davvävassayam (sutta No. 14), is illustrated by the example of a person who is reciting the avassaya text with care and without fault, but is not pondering over it, and is, moveover, without the consciousness of the meaning and purpose of the practice of āvassaya as prescribed in the scripture, though he is actually engaged in its practice.
Here our Text also examines the āvassaya as davva, with scriptural knowledge, through various nayas. The negama-naya, being a matterof-fact way of approach to things, looks at avassaya as personified and identified with the person embodying such avassaya. The vavahāranaya follows suit. According to these two nayas, therefore, there are as many davva-ävassayas as there are persons bereft of the consiousness (anuvautta) of the meaning and purpose of avassaya. According to the samgaha-naya, which sees things as grouped together under a genus, there is only one davva-avassaya characterizing all such persons as belonging to a class. According to the ujjusuya-naya, there is only one davva-avassaya characterizing one single particular individual at a particular moment--the past and future davva-āvas sayas, as well as other davva-avassayas at the same moment having no relation with it. According to the three sadda-nayas, which emphasize the functional aspect of an object, the expression agamao davvāvassayam is a self-contradiction. Agama necessarily presupposes some kind of knowledge, while davva has been explained as 'absence of consciousness'. To be a knower and at the same time to be bereft of consciousness is a case of blatant self-contradiction which proves the absurdity of the concept of agamao-davvāvassayam.
9 (ii). Now, we come to the āvassaya as davva without scriptural knowledge, no-āgamao davvāvassayam (sutta No. 16), which is stated to be threefold, viz. (1) the lifeless body of the person who knew the āvassaya, (2) the live body of a person who is destined to learn the āvassaya in the future in that very body, and (3) what is other than these two bodies. The third variety is again subdivided into three subvarieties, viz. (a) worldly, or popular, (b) belonging to perverse instruction, that is, heretical, and (c) extra-worldly, that is, truly religious. In the first two varieties, the body is davvă vassaya in the sense that it was the substratum (material cause) in the past or is destined to be the substratum of avassaya in the future, the particles ino' (in no-ā gama) being used in both these cases in the sense of absolute negation of agama (knowledge).