Agam 45 Chulika 02 Anuyogdwar Sutra

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

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( xvi ) experience of the essence of śruta. The no-agamao bhāvasuyam is twofold: loiam (worldly) and logu ttariam (extra-worldly). Under the former come the non-Jaina literature such as the Bharata, the Ramayana and the like, including the Vedas and its ancillary literature. The translator has utilized the latest researches in determining the correct titles of the treatises mentioned in our Text. Under the extra-worldly class are mentioned the twelve Amgas of the Jaina scripture. The Commentary (p. 34A) explains the word no-agama as meaning the external conduct prescribed in the Agamas thus assigning the sense of partial negation to the particle 'no',
13. Ācārya Jinabhadra has discussed the meaning of the particle 'no' at length while explaining no-āgamao bhāvasuyam in his Višeşāvas yaka-Bhäşya, 880-893 (Benares Edition). He is in favour of no-agama as meaning 'mixture of knowledge, conduct, etc'.. The particle 'no' cannot here stand for absolute negation for in that case no-agama would mean 'negation of agamn' which will not fit in with bhāva-suya (in no-a pamao bhāvasuyam) which is synonymous with agama. If, in order to avoid this contingency, the exact scriptural text of which a person is conscious at the moment be regarded as agama, and the rest (of the text) as no-āgama, that will be a case of a gamao davvasuyam which is exemplified by a speaker who is not attentively conscious of the śruta, instead of being an instance of bhāvasuya.2 If, again, the potential existence of scriptural knowledge (śrutalabdhi) also be regarded as bhāvasuya in order to get over the difficulty, then the person reading or speaking a śruta-text without being attentively conscious of it should be regarded as bhāvasuya-an ontcome which nullifies davvasuya.3 Ācārya Jinabhadra solves the difficulty by assigning to the word ägama the sense of 'pure scriptural consciousness, not mixed up with such physical activities as good conduct and the like'4 and interpreting the expression no-a gamao bhāvasuyam as 'the attentive consciousness of the suya, mixed up with good conduct, etc.', taking the particle 'no' as standing for 'mixture'.5 The particle 'nos cannot stand fo negation, because then either the entire bhāvasuya will become no-āgama, which is absurd, or all forms of knowledge other than śruta-jñāna will pass as bhāvas ruta. Nor can it stand for partial negation, because then the implication of the expression no-āgamao bhavasuyam will be
1. V Bh (B), 884. 2. Ibid., 881. 3. Ibid., 882. 4. Ibid., 883: āgama suovaogo suddho ciya na caraņāisammisso. 5. Ibid., 884.