Jaina Ontology

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad

Page 79

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JAINA ONTOLOGY
(4) Satkhanḍagama
(5) Tattvärthasutra (sabhāṣya)
It will be convenient to deal with these texts in the above order and this we propose to do next.
(A) ANUYOGADVĀRASŪTRA
As was hinted just above, the doctrine of anuyogadvaras was one of the innovations of the period but let it be noted that Anuyogadvārasūtra itself does not use the word anuyogadvāra in a much generalised form; and in any case, the doctrine of anuyogadvaras is not the only speciality of this text. The doctrine of niksepas was a special case of the doctrine of anuyogadvaras; but in the language of Anuyogadvarasutra the former ought to be called the doctrine of 4 nikṣepas the latter the doctrine of all possible nikṣepas. A rough English equivalent for anuyogadvara might be 'point of investigation' and the Jaina scholars of the period were certainly interested in drawing up such standing lists of points-of-investigation as could be used as and when need arose; besides, they would draw up a new such list if none among the standing ones was found suitable. For example, the following lists of anuyogadvaras are explicitly recognised in Tattvarthasūtrabhāṣya :
(i) nama, sthāpanā, dravya, bhāva
(ii) nirdeśa, svamitva, sadhana, adhikarana, sthiti, vidhana
(4)
(6)
(iii) sat, sankhyā, kṣetra, sparśana, kāla, antara, bhāva, al pabahutva (8) (iv) gati, indriya, kaya, yoga, kaṣāya, veda, leśyā, samyaktva, jñana,
darsana, caritra, ahara, upayoga
(13)
Of these, the first is the list of 4 nikşe pas and is widely used in Anuyogadvāra, Āvasyakaniryukti, Ṣatkhaṇḍagama (while in the age of Logic niksepa constitutes one of the three main topics of epistemological enquiry, the other two being pramāna and naya). On the other hand, the second list though used in Avasyakaniryukti is not of frequent occurrence. The third list, again, is used in Anuyogadvāra, Āvasyakaniryukti and Ṣatkhaṇḍāgama (in the first two with the addition of a new item, viz. bhaga). Lastly, the fourth list contains 13 of the 20 items that constitute the later Svetambar Agamic authors' list of 20 marganasthānas, a list that Occurs in Avasyakaniryukti; (these thirteen items minus one--viz. upayoga--are also 12 of the 14 items that constitute the Karma-specialists' list of 14 märgaṇāsthānas). Besides, Anuyogadvära often conducts its discussion in terms of such lists of anuyogadvāras as have for their items the four niksepas and several more (the number of additional items being different in different cases); this practice too is common to Avasyakaniryukti as well as Satkhandagama. Likewise, Anuyogadvara often conducts its discussion in terms of some altogether new list of anuyogadvaras (the word anuyogadvāra being used in one such case), a pactice shared by Avasyakaniryukti and Satkhaṇḍāgama.