History of Canonical Literature of Jainas

Author(s): Hiralal R Kapadia
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 38

CLASSIFICATION OF THE AGAMAS
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(IV, 8, p. 175') that even a Ganadhara can be an author of the ananga-pavittha works, and thus Avassaya, though coming under the class of ananga-pavittha, is a work composed by a Ganadhara. If this view is accepted, it follows that though the author of anga-pavittha is none else but a Ganadhara, the author of anangapavittha is a Ganadhara and a non-Ganadhara as well. Furthermore, in Siddhacakra (IV, 8, p. 175) he has said that ananga-pavittha may be also associated with a question from a Ganadhara. But this is an erroneous statement as can be seen from Malayagiri Sūri's com. (p. 486)2 on Āvassaya where it is distinctly stated that ananga-pavittha has nothing to do with a question or questions of a Ganadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a Tirtharkara, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of anga-pavittha, there are no such options; for, it after all originates from the nişadyās and tripadi.
This finishes a discussion about anga-pavittha and ananga-pavittha. So we shall now deal with the divisions of the latter. They are : (i) avassaya and (ii) āvassaya-vairitta. Out of these, āvassaya has six sub-divisions viz, (i) sāmaiya, (ii) cativisatthava, (iii) vandanaya, (iv) padikkamana, (v) kaussagga and (vi) 'paccakkhāna, whereas āvassayavairitta has two viz. (i) kāliya and (ii) ukkāliya.4 Before we mention the various works coming under the categories
1. For the pertinent portion see my Gujarātī work Arhata agamonum avalokana yane
Tattvarasikacandrikā (Pt. I, p. 63). 2. "वारत्रयं गणधरपृष्टेन सता भगवता तीर्थकरेण यत् प्रोच्यते 'उप्पनेइ वा, विगमेइ वा धुवेइ वा' इति पदवयं तदनुसृत्य
यनिष्पन्नं तदङ्गप्रविष्टं, यत् पुनर्गणधरप्रश्नव्यतिरेकेण शेषकृतप्रश्नपूर्वकं वा भगवतो मुत्कलं व्याकरणं तदधिकृत्य यनिष्पन्नं जम्बूप्रज्ञप्त्यादि, यच्च वा गणधरवचांस्येवोपजीव्य हब्धमावश्यकनियुक्त्यादि पूर्वस्थविरैस्तदनङ्गप्रविष्टं यदि
वा यत् सर्वतीर्थकरतीर्थेष्वनियतं तदनङ्गप्रविष्टं, सर्वपक्षेषु द्वादशाङ्गान्यङ्गप्रविष्टं, शेषमनङ्गप्रविष्टं" 3. Maladhārin Hemacandra, too, has practically said the same thing as can be seen from
the following lines of his com. (p. 298) on Visesavassayabhāsa :"वारत्रयं गणधरपृष्टस्य तीर्थकरस्य सम्बन्धी य आदेश:- प्रतिवचनमुत्पादव्यय-ध्रौव्यवाचकं पदत्रयमित्यर्थः, तस्माद यद् निष्पन्नं तदङ्गप्रविष्टं द्वादशाङ्गमेव, मुक्तं-मुत्कलं-अप्रश्नपूर्वकं च यद् व्याकरणम्-अर्थप्रतिपादनं तस्माद निष्पत्रमङ्गबाह्यमभिधीयते, तच्च आवश्यकादिकम् ।" Here, instead of iripadi we have its synonym padatraya. Malayagiri Sūri, in his com. (p. 34) on Jivabhigama has used the phrase mātņkāpadatraya as can be seen from the following line :
"भगवान् हि वर्द्धमानस्वामी..एतन्मातृकापदत्रयमुक्तवान् -उप्पन्नेइ वा विगमेइ वा धुवेइ वा" 4. "से कि तं अंगबाहिरं? अंगबाहिरं दुविहं पण्णतं, तं जहा-आवस्सयं च आवस्सयवइरित्तं च । से कि तं आवस्सयं?
आवस्सयं छव्विहं पण्णत्तं, तं जहा-सामाइअं चउवीसत्थवो वंदणयं पडिक्कमणं काउस्सग्गो पच्चक्खाणं, सेत्तं आवस्सयं । से कि तं आवस्सयवरित्तं? आवस्सयवइरित्तं दुविहं पण्णत्तं, तं जहा-कालिअंच उक्कालिअंच।" - Nandi (s. 44)