Nandisutt and Anuogaddaraim

Author(s): Devvachak, Aryarakshit, Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 203

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upakrama, viz. ānupūrvi and others; nor does it demonstrate as to how the ānupūrvī, etc. are to be applied to the adhyayanas of the Avaśyakasūtra. It simply discusses the method of upakrama as such in a comprehensive manner. Only the arthadhikaras (chapter-wise topics) of the Avaśyakasūtra are described in the adhikarasūtra (526) of upakrama. Thus though it is necessary to know as to how the method of upakrama should be applied to the Avaśyakasūtra, the Anuyogadvara does not demonstrate it. As a result, here we know nothing about what is in hand i.e. Āvaśyakasūtra. We learn simply the general principle. In other words, the Anuyogadvāra treats of the method of upakrama as such without demonstrating its application to the Āvaśyakasūtra. The application of this method to the Avaśyakasutra is found in Ac. Jinabhadra's Viseşāvasyakabhāsya. Therein he gives, in brief, the description of the constituents of the upakrama under the heading 'summary treatment of the constituents of upakrama '.35 The scheme of upakrama given by him is as follows. First one should behave in such a manner as would win the heart of a spiritual teacher. This, in turn, will make the teacher favourably disposed to explain the text or give lessons. This is called bhāvopakrama36. The first constituent of upakrama is ānupūrvi. To discuss the anupūrvi of Sāmāyika means to ponder over the place-number it will have among the six adhyayanas when it is considered from various directions (backward, foreward and so forth).37 The general discussion on ānupūrvī occurs in the Anuyogadvārasūtra at various places (sū. 93–207).
The second constituent of 'upakrama' is nāma (sū. 208-312). The essentials of the discussion on this constituent, viz. nāma are pointed out by Ac. Jinabhadra. He informs us that six out of the ten types (sū. 233) of nāma are here intended and further that the concerned adhyayana, being included in śruta, should be regarded as falling in the group of kşāyopaśamika bhāva (gāthā 940).
The third constituent of 'upakrama' is pramāna (instrument of knowledge) (sů. 313-522). Its application to the Sámáyika is as follows. Pramāna is discussed from the four points of view, viz. dravya, etc. The Sāmāyika is included in the class of) bhāvapramāna (sū. 427) and even there in the class of) gunapramana (sū. 428). It is so because sāmāyika is a form of jñāna (knowledge) which is a quality of soul. Knowledge is of four types, viz. perception (pratyakşa), etc. (sū. 436). The sāmāyika is considered to be of the nature of verbal or scriptural knowledge (agama) (sū. 467). Two divisions of agama are recognised by the Jainas, viz. laukika
35. Ibid., 912-916 36. Ibid., 924-33 37. Ibid., 934-38