Agam 45 Chulika 02 Anuyogdwar Sutra

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

Page 15

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i
10 (iii). Here a review of the various senses of the expressions agama and no-agama as explained in the Commentary will be worth-while.
In agamao davvāvassayam (vide supra, 9 (i)), the word agama stands for 'correct recitation only, excluding the aspect of 'pondering over' which is an essential connotation of the word agama. This is implied by the assertion : no anuppehãe, kamha ? anuvaogo davva miti kattu (sutta No. 14).
In a gamao bhāvā vassayam (vide supra, 10 (i)), the word agama is used in the sense of 'pondering over the meaning, being fully conversant'.
In no-agamao davvāvassayam (vide supra, 9 (ii)), the word noaagma is used in the following senses: absence of knowledge in the case of 1, 2, 3(a), 3 (b); formal acts such as recitation, physical gestures, etc, in the case of 3(c).
In no-āgamao bhāvāvassayam (vide supra, 10 (ii)), the word no-āgama is used in the following senses: formal acts such as turning of leaves of the book, and the like, as well as 'popular knowledge', in the case of (a); presence of heretical knowledge as well as 'absence of heretical knowledge in the case of (b); physical acts in the case of (c). Under (a), the Mahābhārata and the Rāmāyana as texts for obligatory study are no-agama in the sense of sham simulation of genuine agama. Similarly under (b), the heretical avassaya is considered no-agama in the sense of a counterfeit agama. Under (c), which is concerned with the genuine avassaya (of the Jaina), the word no-agama is ir standing for the physical activities involved in performing the à vassaya, and not as meaning a false agama. But the problem of the relation between bhāvāvassaya and no-āgama remains unsolved. If the avassaya is bhāva, how could it be no-agama ? How could no-āgama interpreted as a purely physical activity be reconciled with bhāva which, being an upayoga, is essentially spiritual in nature ?
The question is not raised in the Commentary. In agamao davvāvassayam, the davva affects the meaning of agama adversely in that agama gives up its aspect of knowledge' or 'pondering over' (as we put it)—a fact which is admitted by the Commentary.1 Compensatingly, here,
1. Cf. Commentary (pp. 13B & 14A): atrāha-nanyāgamam asritya dravyāvaśya
kam ityāgamarūpam idam dravyāvasyakam i tyuktam bhavati, etac eāyuktam, yata agamo jñānam, jñānam ca bhāva eyeti katham asya dravyatyam upapadyate ? satyam etat, kintvăgamasya kāranam ātmā, tadadhisthito dehaḥ, sabdas copayogasünya-sūtroccāraṇarūpa ihāsti, na tu sākşad āgamaḥ, etac ca tritayam agamakāraṇatvāt kärane kāryopacārād. āgama ucyate, kāranam ca viva kşitabhāvasya dravyam eva bhavatityuktam evetyadoṣaḥ.