________________
I 820. Jinabhadra's commentary (on this) reads:
anye tv ahuh: sākārôpayogântaḥ pātitvān na darśanam, drsyate cânena pratyakṣatvad avadhivat ity 'etad api.
na darśanam dṛśyate cânenêti viruddham; ubhayadharmânvayâbhāvād vā na
kimcit.
E. Leumann, An outline of the Avaśyaka Literature
The first period simply describes the stanza (cp. its translation above, p. 411-4); the second deals with the opinion evolved from it, in a twofold manner.2 The wording is unusually laconic which is why Hemacandra gives the entire passage in much more detail: etad api mūlaṭīkā-kṛtā dūṣitam eva tad-yathā: nanu [50] manaḥparyāya-jñāne s'ākāratvena jñānatvād pratyakṣatvena3 drśyate 'nena vastv
darśanam nâsty, atha. ca
iti viruddhaiveyam vāco yuktiḥ, s'ākāratvena niṣiddhasyâpîha darśanasya “dṛśyate 'nenêti darśanam" iti vyutpattya" samarthyād āpatteḥ; kimca jānātîty anenâtra s'ākāratvam sthāpitam, paśyatîty anena ca darśana-rūḍhena śabdenânākāratvam vyavasthapyate, 'to viruddhôbhayadharma-prāptyā 'pi na kimcid etad iti.
Here Sīlānka and Hemacandra cite the same passage in such different ways that not much more than the basic idea agrees. An example is seldom found that immediately shows how even certain citations in the older commentaries do not give the exact wording, but are often adjusted by the expert to his own mode of expression. In our case, Śīlānka follows, fairly faithfully, Jinabhadra's wording, but Hemacandra transforms them into tirades, typical of him.
I 884. Contents of 882-886: The no-agamato bhāvaśruta (contrasted in the Anuyogadvāra with agamato bhāvaśruta) denotes the bhavaśruta that is not carefully differentiated from carana and the like; thus, no denotes here the non-differentiation (miśrabhāva), not negation, neither (884) a complete (sarva-niṣedha) nor 885 f. a partial (deśa-niṣedha). Translation of 884: Assuming a complete negation would show that all (bhava) śruta is not agama - that would be wrong (since the śruta is best known as agama) - or the non-agama would be what is different (knowledge) from śruta since it is not agama, and yet (called) śruta.
The commentary (belonging to the just translated stanza) by Jinabhadra is the following:
I 884*. Should the word no depict a negation, then it has to be considered a complete or partial negation. (Assuming) a complete negation, bhāvaśruta would result from (the expression) no-agamato, so that everything (bhāva)śruta would not be agama or something that is not śruta, like mati, etc., would be śruta.
Jinabhadra's first sentence serves as an introduction to 884-886 which is why its equivalent with Śīlānka and Hemacandra is found before the Pratīka, respectively the
1 darśanam api Jinavall.
2
Apparently, the continuation (reproduced on our script-table) of the preceding gloss refers to this: etad dūṣyate na va kimcid iti "This (expressed by others) is made to appear bad (here), respectively it is said it is worth nothing". Just as here na kimcit, Hemac. at IV 91a uses ato yat-kimcid etat as a disqualifying expression: "thus, this is (what others are claiming) nothing at all (not whatsoever relevant)"; the same etac ca yat-kimcid with Hemac. in the introd. to Vis. I 979 and yat-kimcid etat with Haribh. in the Vedabāhyatānirakarana and in the Caityavandana-vṛtti Adh. 1, 1. 4. 5 conclusion, as well as often in Malayagiri's Avaśyakacommentary. More completely, it reads tasmad yat kimcid etad.. .bhavad-vacanam with Sil. at Viś. III 538 (below, p. 13). In the same sense the expression tato 'nena na kimcana "then it is of no use" is furthermore found with Haribhadra at the end of Astaka XVII.
3 otvena ca b.
5
otti- S.
More decidedly said, the alternative reads:
would result that either all is bhāvaśruta and not
agama or what is not agama is bhāvaśruta.
Then, e.g. if speech were divided into sound-speech and non-sound-speech the handling would be: Presuming that the word non in non-sound-speech expresses a complete negation, then, either all speech is soundless or something without sound (like, e.g.. waving and gesturing) would be speech.
136
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
