Nandisutt and Anuogaddaraim

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

Page 207

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or real) śästra. Even in every day life we call a person science incarnate if we find him very expert in it. Soul being the substratum of knowledge should be regarded as knowledge, true scripture; books, manuscripts. etc. are merely the instruments.
Aya (su. 558-579) means acquisition, achievement, attainment. The dravya (i. e. external) aya means the acquisition of laukika (worldly) and alaukika (transcendental) things. The worldly things are either living, or non-living, or both. The living worldly things are cattle, etc.; the non-living worldly things are gold, silver, etc.; and the worldly things both living and non-living are male or female servents, elephants, horses, etc.—all adorned with ornaments. The alaukika things are also of three types, viz. living, non-living and both. The living alaukika things are male or female disciples; the non-living alaukika things are clothes, utensils, etc. proper for monks or nuns; the alaukika things both living and nonliving are the male or female disciples with the above-mentioned paraphernalia. The bhāva (i. e. internal) attainment is of two types-auspicious and inauspicious. The attainment of internal passions like anger, etc. is inauspicious internal attainment; and the attainment of knowledge (jñāna), etc. is auspicious internal attainment. As the adhyayana of a śāstra is a means of acquiring knowledge, the adhyayana itself is considered to be an auspicious internal attainment (bhāva āya).
Ksapaņā (sū. 580-592) (i. e. destruction) means partial destructtion. Partial destruction of passions like anger, etc. is regarded as auspicious destruction. But the destruction of the essential qualities of the soul, viz. knowledge, etc. is considered to be an inauspicious destruction. The adhyayana, being a cause of an auspicious destruction (i. e. destruction of internal passions) is itself regarded as an auspicious destruction.
Thus the general names like adhyayana and others given to literary divisions of a text are discussed in ogha-niksepa. After this comes the discussion on Nama-niksepa, the determination of the intended sense of a particular name of such a literary division after having shown the possible senses in which it is used (sů. 593-599). At this juncture in the Anuyogadvära it is pointed out that the particular name (nāma) given to the first chapter of the Āvaśyakasūtra is 'sāmāyika'. And afterwards it conducts a discussion on the various senses in which it is employed keeping in view the different situations, viz. näma, sthapanā, dravya and bhāva. In this connection it elucidates very neatly the fact that the bhāva sāmāyika really means samabhāva (equanimity) (sů. 599).
The third constituent of niksepadvåra is sūtråläpaka-niksepa, i.e. the act of determining the intended senses of the padas (words)