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Somadeva to show that lack of passion or renunciation is an essential condition of Āpta-hood, and no faith which does not inculcate absolute renunciation can be said to have an Āpta or trustworthy spiritual overlord. It may also be noted that the question of Āpta was an important controversial issue between the Saivas and the Jainas, and their respective argu Somadeva here analyses, have been summarized in Chap. VIII.
IV) Agama or a religious code can be pure only if the Apta is pure, just as children are pure when their parents are of pure descent. An Agama, which does not conform to reason owing to contradictory statements, is like the raving of a mad man, and can have no authority? The true Agama is so called because it makes us comprehend (gamayan) things relating to the present, past and future by occupying itself with the problems of religious virtue, material prosperity, desires and liberation, and pointing out what is to be shunned and what accepted.
The Jaina Āgama deals with five categories: the self, the non-self, the constitution of the universe, and bondage and liberation with their causes.* The Self is the knower and the seer, great and subtle, and acts and suffers. It is coextensive with the body, and ascendant by nature. It is endowed with knowledge and discernment, without which it would be in no way different from a lifeless object. On the other hand, if it be regarded as pure knowledge, it would not have any definite idea, like the painted figure of a man that is neither friend nor foe. Karma is directed by the Self and the Self is directed by Karma; they are like the boat and the boatman and have no one else? to direct them. The Self is, by nature, endowed with unlimited power, although it is confined within the body, like a mystic formula circumscribed by the letters of which it is composed.
Ajíva or the non-self comprises Dharma, Adharma, Space, Time and Pudgala or Matter, Dharma is the underlying principle of motion, Adharma that of rest, Space that of non-resistance, and Time that of
1 Ast: et quae fagfare grydere fara atacat 11 P. 278. 2 qatqzfactia a 11 aanza IHH17:JET: TATO FATTA: 11 P. 279. 3 हेयोपादेयरूपेण चतुर्वर्गसमाश्रयात् । कालत्रयगतानर्थान् गमयन्नागमः स्मृतः॥ 4 आत्मानात्मस्थितिलोको बन्धमोक्षो सहेतुको । आगमस्य निगद्यन्ते पदार्थास्तत्त्ववेदिभिः॥ 5 ज्ञाता द्रष्टा महान् सूक्ष्मः कृतिभुत्त्योः स्वयं प्रभुः। भोगायतनमात्रोऽयं स्वभावादध्वंगः पुमान् ।। 6 1977 Teac: ercatata i att start ateriat-1971 7 प्रेर्यते कर्म जीवेन जीवः प्रेर्यंत कर्मणा । एतयोःप्रेरको नान्यो नौनाविकसमानयोः ।। 8 See also Chapter VIII. 9 मत्रवनियतोऽप्येषोऽचिन्त्यशक्तिः स्वभावतः।
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