Jaina Ontology

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

Page 84

THE AGE OF ĀGAMAS
sangraha) when it is conceded that the different parts of a physical aggregate might be characterised by anupūrvi, anānupūrvi and avaktavya. In the case of naigama-vyavahāra these alternatives are 26, in that of sangraha 7. The noteworthy point is that the text makes no attempt to pinpoint the significance of the case with 7 alternatives, nor does it anywhere claim that its treatment of the feature anu pūrvī is a special case of a more fundamental doctrine-both of which it was expected to do had the saptabhangi doctrine been a well-established doctrine by its time.
In relation to the problem of pramāņa the Anuyogadvāra contribution is of no lasting value. Of course, it does not use the word pramāna in the sense of Umāsvāti and the later logicians but it does once describe as four types of jñānas what are in fact the four types of pramānas according to the Nyāya school.92 However no attempt is here made to adjust this treatment of fourfold jñāna with the traditional treatment of fivefold jñāna (taken note of in the beginning of Anuyogadvāra itself)- as was, for example, done by the later logicians like Akalanka in the case of their newly formulated list of pramānas, The result is that the Anuyogadvāra account of pratyakşa, anumāna, upamāna and āgama remains more or less of a curiosity just like its account of 7 svaras, 8 vibhaktis and 9 rasas.
The details of the Karma doctrine are on the whole left untouched in Anuyogadvära. But its treatment of the item bhāva in the list of anuyoga. dvāras sat, sankhyā etc. required something to be said in this connection. However, the text applies these anuyogadvāras to the case of physical aggregates and in that context it is deemed sufficient if these aggregates are characterised by sādi pāriņāmika. For it is in the context of describing the qualities of soul that the remaining five types of bhāva make their appearance and it is they that contain reference to the details of the Karma doctrine. But at one place (126) Anuyogadvära has created occasion for a detailed description of all the six bhāvas in question, viz. auda yika (those due to the effectuation of a karma), aupaśamika (those due to the subsidence of a karma), kṣāyika (those due to the cessation of a karma), kṣāyo pašamika (those due to the cessation-cum-subsidence of a karma), pārināmika (those natural to a soul), sārni palika (mixed). This position was not worked out in the old Āgamic texts and the Anuyogadvāra account itself is rather crude in comparision to corresponding Tattvārtha account that came later on. For example, the Anuyogadvāra list of audayika bhāvas includes aharaka, sāñiñi, sayogi, its list of kşāyika bhāras includes features resulting from the kşaya of vedaniya, ayunāma and gotra karmas. Both these are rather obscure positions.
Lastly, let us note what Anuyogadvāra has to say on the problem of guna and paryāya, The word guna was unknown to the old Āgamic texts and paryāya was their word for properties. But by the time of Anuyogadvāra