Agam 45 Chulika 02 Anuyogdwar Sutra

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

Page 16

( xv)
in the case of no-agamao bhāvāvassayam, the bhava should favourably affect the meaning of no-agama by extending it to 'correct recitation' and not allowing it to be limited to mere physical activities such as wiping the mouth cloth, cleaning with the duster, and so on. The connotation of no-agama here should be understood as identical with the connotation of agama in agamao davvavassayam, as reflected by the Sutta No. 14 and explained by the Commentary, though the solution is not as satisfactory as it should be.
10 (iv). It is refreshing to note in this connection that Acārya Jinabhadra (VBh (A), 864) has avoided the difficulty by interpreting no-agama as standing for a mixture of knowledge (jñāna) and activity (kriya).
10 (v). The final outcome of this lengthy consideration of avassaya through nikkheva is the determination of the nature of avassaya as prescribed in the Sutta. Acārya Jinabhadra (VBh (A), 865) sums up the discussion by asserting that the loguttaram no-agamao bhāvävassayam is found to be the bonafide subject matter of the Sastra (on account of its comprehensive character as a discipline recognizing jñana and kriyā as the two equally essential factors of a true path to salvation):
loguttaram pasattham satthe tenadhikaro' yam.
11. Our Text (sutta No. 29) considers the following terms as synonymous: a vassaya, avassakaranijja, dhuva-niggaha1 visohi, ajjhayaṇachakka-vagga, naa, ārāhaṇā and magga.
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12. The word suya is explained through nikkheva in sutta No. 30-50. The same method as adopted in the case of the word avassaya is followed here up to the second variety (vide supra, 9 (ii)) of no-agamao davvasuyam. The third variety (sutta No. 39) is illustrated by what is written on leaf or recorded in books, which is davvasuya in that it is the cause of bhavasuya and is no-agama because of the absence of the other conditions of agama, viz. the soul, body and sound (Commentary, p. 31A). Now taking the Prakrit word suya for sutra (thread), the text enumerates a large variety of materials used for making thread, which throws welcome light on various kinds of cloth manufactured in those days. The text now divides the bhavasuya as agamao and no-agamao. The agamao bhavasuyam is represented by a person who knows the meaning of the agama, that is, scripture, and is at the moment conscious (upayukta) of the śruta. Agama means knowledge of śruta (scripture) and bhavasuya stands for the state of the soul in which there is direct
1. For splitting up of these terms, vide Translation, footnotes on the words.