Canonical Niksepa

Author(s): Bansidhar Bhatt
Publisher: Bharatiya Vidya Prakashan

Page 67

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THE CANONICAL NIKSEPA
(b) SAMUKHA, DAVVAO TYPE(FIRST PART)
The davvao and davva-loga types form small families of dialectical structures in the niksepa area (Samukha area). The former type is to be discussed now, and the first part of this discussion will also serve as an introduction to the canonical niksepa in general. What is true of the davvao niksepa, is to a greater - or lesser - extent true of all the niksepas. But there are only very few features which are shared by all niksepas, and a full demonstration can never be based on a single model. Here we have selected '5 (davvao). The translation: -
(Gotama questions Mahāvīra:) "Sir, how many astikāyas ("Seinsmassen") are taught to exist?" "O Gotama, five astikāyas are taught to exist, viz. the dharma-, adharma-, ākāsa-, jīva-, and pudgala-astikāya." "Sir, how many colours, smells, tastes, and touches (perceptions of contact) does the dharma-astikāya ("medium of movement") possess?" "O Gotama, it possesses no colour(s), no smell(s), no taste(s), no touch (es), no shape(s), no jiva(s), it is eternal, (synonym:) eternal, a substance relating to the world (and not relating to the non-world).
The dharma-astikāya is - in short - taught as fivefold, viz. with respect to dravya (substance), kşetra (space), kāla (time), bhāva (non-physical nature), guna (quality).
According to dravya, the dharma-astikāya is one dravya [i.e. one member in the set of astikāyas (= "dravyas"')). - According to ksetra, it has the measurements of the world.
- According to kāla, never did it not exist, never does it not exist, never will it not exist, it did exist, it does exist, it will exist, it is firm, eternal, (synonym:) eternal, imperishable, (synonym:) imperishable, (synonyms continued :) eternal, eternal.
- According to bhāva, it does not possess colour(s), smell(s), taste(s), touch(es). - According to guna, its quality is movement."
A particular entity (here: dharma-astikāya, Pkt. dhanm'-atthikāya) is exposed to a question ("how many colours ...?"). Then, the determinants are consulted and supply their respective answers. In the present case, the answers can be understood without difficulty (provided the reader is familiar with the ancient vocabulary). If we describe the process in our language, we say that, in reply to a question, the "catch-word" DHAMM"-ATTHI KAE is "examined" with the help of the "determinants" dava', khetta', käla', bhāva, guna', so that a number of answers ("predications") is obtained. The "catch-word" designates the basic concept which is subjected to the operation; it appears invariably in capital letters. The term "catch-word" was originally chosen with regard to the post-canonical niksepa but it can be used for the canonical niksepa as well. The "determinants" are actually aspects, but their function is not uniform and a more neutral expression ("determinant" instead of "aspect") seemed preferable. The determinants