Jaina Ontology

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

Page 82

THE AGE OF ĀGAMAS
two units, the second possessing one unit, the third possessing two units. Then it seeks to answer questions about those classes and sub-classes of physical aggregates in terms of nine anuyogadvāras, viz. sat, sankhyā, kşetra, sparśana, kala, antara, bhāga, bhāva, alpabahutva. At the same time, it seeks to work out the alternatives that result from it being conceded that different parts of the same physical aggregate belong to different subclasses. And in connection with answering question in terms of sat, sankhyā, etc. as also in connections with working out the alternatives in question our text considers first the position of naigama and vyavahāra nayas then that of sangraha naya, Now for naigama and vyavahāra two physical aggregates of the same description are two such aggregates whereas for sangrah, they are just one. The result is that in the case of it being conceded that different parts of a physical aggregate belong to different subclasses the total number of alternatives is 26 in the case of naigama and vyavahara but 7 in that of sangraha.
However, the question of naza has been raised also in other parts of Anuyogadvāra. Thus in connection with the description of avasyaka undertaken in terms of 4 nikșepas we are told that two cases of dravyāvašyaka are treated as two such cases by naigama and vyavahāra while they are treated as one such case by sangraha; rjusūtra on the other hand insists that there can be just one case of dravyāvašyaka; lastly, sabdanaya argues (rather the three sabdanayas argue) that dravyāvaśyaka is an impossibility because it is impossible that someone should know ävašyaka and yet not exercise the concerned cognitive function.s6 In another connection it is laid down that the designation sankha (conchshell) can possibly be attributed to three types of beings viz, (1) one who will become sankha in the next birth; (2) one who will not only become sankha in the next birth but has also accumulated the necessary äyukarma; (3) one who has not only accumulated the āyukarma in question but has also left the body of this birth and is on way to take up that of the next. Here we are told that according to naigama, vyavahāra and sangraha the designation sankha can be attributed to all the three types in question, according to rjusūtra to the last two, according to śabda to the last one 86 In a third place we are told that according to naigama, sangraha and vyavahāra a doctrinal text describes the author's own view, the rival view as also what is both, according to rjusūtra it describes only the first two of these, according to śabda only the first of these.s 7 Then there is the passage where it is laid down that according to naigama and vyavahāra the designation prasthaka (grain measuring vessel) can be attributed to a prasthaka as such, according to sangraha to the prasthaka that is actually undertaking measurements, according rjusūtra to the prasthake as also to the thing that is being measured, according to śabda either to one for whose sake prasthaka is made or to one who knows prasthaka,88 Similarly, there is the passage where it is laid down that according to naigama and vyavahāra one