Nandisutt and Anuogaddaraim

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

Page 206

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literature produced in the medieval period, we find that the commentator extensively discusses in the beginning of his commentary many a point about which there remains nothing for him to say afterwards. So, what occurs in the begining of a commentary assumes great importance. It is here that the fundamental principles of the concerned philosophical system are expounded. Hence if a student properly understands this part of a commentary, the rest becomes very easy for him to grasp. For the remaining part contains but verbal meaning. In other words, it merely gives the synonyms for the words of the text.
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(ii) Niksepadvāra
Niksepa is the second main entrance to exposition (sū. 534-600). After having grasped what is called upakrama one finds the discussion on niksepa easily comprehensible. Hence, niksepa has been placed after upakrama. There are three constituents of niksepadvåra-oghaniksepa, nama-niksepa and sūträläpaka-niksepa. Let us elucidate them one by one.
In addition to a particular name a literary division of a text has also a general name. There are four general names-ajjhayaņa (adhyayana), ajjhina (akşīņa), aya (läbha) and jhavaņā (kşapana = kşaya) (sū. 535). The discussion of these general names occurs in the ogha-niksepa. Here the term ogha means general, common (sāmânya). At this juncture the intended sense of each of these four general terms is determined after having pointed out the four senses in which it is known to be employed. The adhyayana contained in the folios, pages or a book is called dravya-adhyayana (sū. 543). The acquisition of spiritual qualities, the destruction of accumulated karmas and the stoppage of the influx of new karmas are regarded as bhava-adhyayana (sū. 546). The fruit of adhyayana (i. e. jñana, knowledge) is good conduct. Hence it becomes established that a true adhyayana is one which leads to the path of liberation (mokşa).
While explaining the term akşîna (inexhaustible) (sū. 547-557) it is remarked that the extent of the entire space constitutes dravyaaksina (sū. 554). It is so because even if we take away the spacepoints one by one they could never be exhausted. An ācārya (spiritual teacher) who resembles a lamp is considered to be a bhāva-akśīņa. One lamp lights up many lamps; again, a lamp manifests itself as well as other objects. Similarly, though an acārya imparts knowledge to many disciples, his knowledge is never exhausted (su. 557). Here the acārya is identified with the knowledge he possesses. He is knowledge incarnate, a true scripture. A book or manuscript is a dravya (i.e. external) śåstra while an ācārya is a bhäva (i.e. internal