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SEKTION VII: INDOLOGIE

VYAVAHÄRA-NAYA AND NlSCAYA-NAYA

IN KUNDAKUNDA'S WORKS

By Bjvnsidhab, Bhatt, Bebun

§ 1. Introduction

§ 1.1. In the history of the Jaina church and philosophy, the name of

Kundakunda occupies a prominent place. He is reported by the Digambaras

to be the promoter of their school. The origin of almost all the lineages of the

Digambara monks is traced back to Kundakunda. Even among the Svetam-

bara scholars, Kundakunda has always been respected as one of the foremost

representatives of the Jaina church. According to a study of Kundakunda

and his works by Professor A. N. Upadhye (published as Introduction to his

edition of the Pravacanasära), we may say that Kundakimda's real name

was Padmanandi, that he was a native of South India - probably Ändhra -,

and that he flourished between 100 B.C. and 100 A.D. Professor Walthbb

ScHUBBiNG places him in the 2nd-3rd century A. D. (see his recent essay The

Religion of the Jainas, Calcutta 1966, p. 36).

Kundakunda is said to have composed as many as 84 works. A traditional

list of 43 works ascribed to him is available (see Upadhye, op. cit. Intr. p. 24,

note 1). At present we possess only fifteen works in Prakrit (with a total of

about 2000 verses), see our Bibliography (§ 5.3). These works vary in extent

and content. Out of these fifteen, eight small compositions are grouped

together as Asta-präbhrta (Attha-pähuda) ; a collection of six of these eight

is called Sat-präbhrta (Chappähuda). The late Professor Waltheb Schub¬

eing has critically examined the Asta-präbhrta in his article Kundakunda

echt und unecht (ZDMG 107. 1957, pp. 557-74). Kundakunda's philosophical

views have been surveyed by Professor A. Chakbavabti, Samayasära or The

Nature of the Self (Kashi, Bhäratiya Jnänapitha Mürtidevi Jaina Ser. Engl.

1. 1950), Intr. pp. cxlvii-clxi; and by Pandit Dalsxtkhbhai Malvania,

Ägama Yugakä Jaina Darsana (Agra, Sanmati Sähitya Ratnamälä, 91.

1965), pp. 246-70.

§ 1.2. In the fifteen works ascribed to Kundakunda we meet with the

terms niScaya-naya (or its synonyms äuddlia- and paramärtha-naya) and

vyavahära-naya'. (In the Samayasära, Anupreksä and Niyamasära, the

frequency of their usage is very high. See Table 1.)

^ Hereafter we shall employ the Sanskrit forms of the Prakrit terms. Thus,

ni6caya-naya (Pkt. nicchaya-, niccaya-naya) and vyavahära-naya (Pkt. wtwÄäro-,

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The Jama term 'Naya' generally means 'standpoint'. It refers to a peculiar

technique employed in later Jaina dialectics with which the Jaina philoso¬

phers estabhsh their basic doctrine and refute rival theories. The Nayas of

the main stream of Jaina dialectics - mostly seven in number - can bc called

the 'standard nayas', which have become very popular. On the other hand,

the pair of niScaya- und vyavahära-naya* plays an important röle in the

works under review, - a pair which has no relation to the 'standard nayas'

and which has scarcely been studied.

While analysing the 2000 verses ascribed to Kundakunda we have been

able to trace two patterns of the apphcation of this pair : the Mystic pattern

and the Non-mystic pattern, which differ from each other and present

contradictory views : this is a fact which has till now not been noticed*. As far

as these two patterns are concerned, it can easily be ascertained that the

works ascribed to Kundakunda are not homogeneous*. Professor Walther

Schübring has demonstrated the corrupt character of some Präbhrtas on

the basis of differences in metre etc. (see his above-mentioned article). The

findings of Professor Schubbing will be corroborated by our investigation,

wherein we shall evaluate the contents of those fifteen works by examining

the two naya-patterns and by studying all the references to the niäcaya- and

vyavahära-naya* (single verses and - more often - sequences of verses). As

there are two patterns with two nayas each, we have here to deal with both

patterns with reference to both nayas.

§ 2. The Mystic Pattern

§ 2.1. The mystic pattern, as is the case with Indian mysticism in general, aims at self-'realisation'. It considers the soul [jiva or ätman) as one* and as

vavahäria-, vavahäri-naya). The term paramärtha-naya (Pkt. param'attha-, para-

m'attha-) is found in the Anuprek?ä (twice) and in the Sütrapräbhrta (once). The

term äuddha-naya (Pkt. suddha-) is found in the Samayasära (4 instances) and in

the Niyamasära (once).

2 Literally, niicaya-naya means 'a standpoint concerned with determination' and vyavahära-naya, 'a standpoint concerned with the worldly reality'. Similarly,

iiiddha-naya and paramärtha-naya would mean 'a standpoint concerned with the

pure' and 'a standpoint concerned with the ultimate reality' respectively.

* See for instance: Erich Frauwallner, Geschichte der Indischen Philoso¬

phie, Vol. 2 (Salzburg 1956), pp. 286 fT. or K. K. Dixit, Jaina Ontology

(Ahmedabad, Lal. Dalpat. Ser. 31. 1971), p. 95 and pp. 132-5.

* Our distinction of two 'patterns' ammounts to distinguishing between two lay¬

ers in these works, - layers which are characterised both by their ideology and by their terminology. The ideology of either layer is again divided into the two nayas.

* The rare occurances of other nayas of Jaina dialectics have not been

considered in our study. See, however. Table 1, note.

* See Samayasära, vs. 48 {tatth' ekko nicchido jivo). Also compare ibid. vss. 198- 9 (. . . aham ikko).

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Vyavahära-Naya and Niioaya-Naya in Kundalcunda's Works 281

the ultimate reality (paramärtha), and fm-ther regards the world (sarnsära)''

to be an apparent reality like the reflection of an object in a pure crystal*. As

the mystic pattern is concerned with the nature of the soul, it shows very

limited interest in the ajiva*. The contact of jiva with ajiva is anupacära'*

and not reality'', it brings forth various illusory experiences constituting the

worldly sphere. Neither the ethical and ascetical observances'* nor the triad

of jfiäna-daräana-caritra'* can serve the ultimate reahty ; they belong to the

' In the mystic pattern, 'world' (samsära) means both (1) the psychic aspect:

the notions of agency (kartrtva), experience (bhoktrtva) etc. in the worldly

dealings; (2) the physical aspect: the material world.

* Samayasära, vss. 278-9:

jaha phaliha-mani suddho na sayam parinamadi räga-m-ädihim

rajjijjadi annehim du so ratt'ädihirn davvehim //

evarn näni suddho na sayam parinamadi räga-m-ädihirn

räjijjadi annehirn du so räga-m-ädihim dosehirn //

Just as the pure (= white) crystal does not change itself through red colotur

etc., but only seems to be coloured by other objects which are red etc., in the

same way the pure knower does not change himself through evUs such as passion,

but is impassioned by evils such as passion which are distinct (from him). -

Also compare Moksapräbhrta, vs. 61.

" Literally, 'non-soul'. - In Jainism, there are two main 'substances' (dravya) : jiva and ajiva. The ajiva has two varieties: (1) substances without form (arüpi- dravya), (2) substances with form (rüpi-dravya). The rüpi-dravya is often called pudgala-dravya ('matter' or 'the material substance'). Vide for instance Niyama¬

sära, vs. 37.

1° That is, 'pure fiction'. - Cf. Samayasära, vs. 105: jlvena kadam kammam

bhannadi uvayära-mattena.

^' Samayasära, vs. 266:

dukkhida-suhide jive karemi bandhemi taha vimocemi

jä esä müdha-madi niratthayä sä hu de micchä//

,,I make the souls happy or unhappy, bind or liberate them" such a senseless and foolish idea is indeed false.

'* Samayasära, vss. 152-3:

param'-atthamhi du a-thido jo kunadi tavam vadarn ca dhärei

tarn savvarn bäla-tavarn bäla-vadarn binti savvanhü //

vada-niyamäni dharantä siläni tahä tavain ca kuvvantä

param'-attha-bähirä je nivvänarn te na vindanti //

(param'-attha-bähirä jena tena te honti annäni: SBJ-edition)

,,If one who is not steady in the ultimate reality practises penance and observes vow, this is the penance and vow of an ignorant person" declare the omniscient

ones. ,,They, who are away from the ultimate reality but [merely] observe the

virtues in the form of vows and rules and practise penances, do not attain

emancipation".

^* Samayasära, vs. 7:

vavahären' uvadissadi nänissa caritta-darnsanam nänam.

na vi nänain na carittarn na darnsanarn. jänago suddho //

According to the vyavahara (-naya) it is instructed that a jnänin (one endowed

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worldly sphere and hence remain a false attribution of the ignorant, though

they are prescribed in the scriptures. Even the scriptures themselves are

ignorant about the real nature of the souP*. Thus, the world is a creation of

ignorance appearing to be real only as long as the soul remains ignorant

about its nature'*. Hence, in the view of the mystic pattern, knowledge

(prajnä) is the only means of self-'realisation''*.

§ 2.2. The ni^caya-naya of this pattern is the standpoint concerned with

the soul, the knower (jänaga). The soul (jiva) is one without the other (ajiva) ; is pure without passions, steady without changes (parindvia), always-hbera-

ted, and neither bound nor contaminated, for it can never be in contact with

ajiva". Hence, there is neither world nor worldly experiences. A is A and

never B. There is the pure soul and nothing but the pure soul. Thus, the

ni^caya-naya'* negates the vyavahära-naya altogether ; whatever the vyava¬

hära-naya asserts, the niscaya-naya negates'*.

§ 2.3. The vyavahära-naya is, on the other hand, the standpoint concerned

with knowledge) has (the triad of) jnäna-darsana-caritra. [According to the

niscaya-naya, however,] there is neither jüäna nor darsana nor caritra, (there exists) the pure knower (jänaga) only.

'* Samayasära, vs. 390:

sattharn nänain na havadi jamhä satthain na jänade kimci

tamhä annarn nänam annarn sattharn: jinä binti //

,,The scripture is not knowledge because the scripture does not know anything, therefore, the scripture and the knowledge are different" (thus) declare the Jinas. -

See also ibid. vs. 201. Also compare Pravacanasära, III. 39.

'5 See for instance Samayasära, vs. 39.

'* See Samayasära, vs. 296: . . . pannäe so du ghippade appä, . . .

" Samayasära, vs. 14:

jo passadi appänarn a-baddha-puttharn an-annayam niyadam

a-visesam a-sarnjuttam, tarn suddha-nayain viyänihi //

Know that one to be the äuddha-naya which considers the soul as neither bormd

nor defiled, (one) without the other, constant, devoid of any distinction, and

non-connected.

'* Samayasära, vs. 11:

vavahäro 'bhüd'-attho bhüd'-attho desido hu suddha-nao, . . .

'" Samayasära, vs. 272:

evam vavahära-nao padisiddho jäna nicchaya-nayena

nicchaya-nayäsidä puna munino pävanti nivvänam //

Know that the vyavahära-naya is thus negated by the niscaya-naya, (and) that

the sages achieve emancipation through the niscaya-naya. -

This is the main characteristic of the mystic pattem. Also cf . Samayasära, vs. 56, vs. 141; Anupreksä, vss. 60, 65, etc. -

We may also cite here Nägärjima's Mülamadhyamakakärikä (see fn. 23), 17.24

(vyavahärä virudhyante sarva eva na sarniayah) and 24.36 (sarva-samvyavahärämä ca laukikän pratibädhase).

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Vyavahära-Naya and Niscaya-Naya in Kundakunda's Works 283

with the World and regards as real the contact between jiva and ajiva, the

world emerging as an outcome of such a contact, and the jiva's attachment

to worldly experiences**. The vyavahära-naya has its own function. Samaya¬

sära, vs. 8, says, "Just as an anärya can not be understood without the

language of an anärya, similarly without the vyavahära(-naya) the instruc¬

tion about the ultimate reality is not possible"*'. The V3'avahära-naya is

reconciled to the niäcaya-naya so as to be ultimately annihilated : vyavahara

versus vyavahärä. This is comparable with the maxim known as kantaka-

nyäya in Indian philosophy: when a man's foot is pierced by a thorn, he

takes a second thorn to remove the first and then throws both thorns

away.( Also compare an utterance of Nägärjuna: visendpi visam han-

yäd . . .**)

§ 2.4. The niäcaya-naya and the vyavahära-naya of this pattern reveal a

close parallel to the param&rtha and vyavahara (or, samvrti, lolcasanivrti) of

the Mädhyamika philosophy** and can, moreover, bc compared with the

paramärtha and vyavahärä of the Sankara Vedänta**.

A complete description of the mystic pattern is found only in the Samaya-

2" Samayasära, vs. 107:

uppädedi karedi ya bandhadi parinämaedi [sic!] ginhadi ya

ädä poggala-davvarn : vavahära-nayassa vattavvam //

,,The soul originates and accomplishes, binds, makes the pudgala-dravya changed having admitted it" this is a statement according to the vyavahära-naya.

21 Samayasära, vs. 8:

jaha na vi sakkam anajjo anajja-bhäsain vinä du gähedurn

taha vavahärena vinä param'-atth'-uvadesanam asakkarn //

This Prakrit verse can be compared with a Sanskrit verse by Äryadeva, a direct

pupil of Nägärjuna. See Äryadeva's CatuhÄataka, which has been reconstructed

by Pt. Vidhushekhar Bhattacharya (Calcutta 1931):

nänyayä bhäsayä mlecchah sakyo grähayitum yathä

na laukikam rte lokah sakyo grähayiturn tathä // 8.19

(I think, this verse does not fit into the eontext of verses 18 and 20.) Also

compare Mülamadhyamakakärikä, 24.10 (vyavahäram anäiritya . . .) cited fully

in fn. 23.

22 See his Ratnävali, vs. 4.72 (publ. P. L. Vaidya, Buddh. Skt. Texts, 10. 1960, p. 308).

23 See Nägärjuna's Mülamadhyamakakärikä, edited by P. L. Vaidya (Dar¬

bhanga, Buddh. Skt. Texts 10. 1960: Madhyamaka^ästra), pp. 215-6:

dve satye samupääritya buddhänära dharma-defenä

loka-sarnvrti-satyarn ca satyarn oa paramarthatah // 24.8

vyavahäram anääritya paramärtho na vidyate

paramartham anägamya nirvänain nädhigamyato // 24.10

(The verse 24.10 is cited by Nägärjuna in his auto-commentary on the

Vigrahavyävartani, vs. 28; see Vaidya's edition, p. 285.)

2* See for instance Brahmasütra-^änkarabhäsya, II. 1.14 ff.

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sära (see our Table 2). It has to be underlined that the mystic pattern finds

no place in Svetambara works**.

§ 3. The Non-Mystic Poltern

§ 3.1. The non-mystic pattern stands for philosophical theorization. Its

emphasis is on the triad of jiiäna-daräana-caritra and on related philosophi¬

cal concepts. Substantially, this pattern can be regarded as the commonly

accepted Jaina view. It considers as fundamentally real: the jiva, the ajiva,

the changing nature (parinäma) of both jiva and ajiva, the potential contact

(and 'contamination' by contact)** between jiva and ajiva, the kartrtva and

bhoktrtva of the jiva, the material world, etc.*' According to this view, there are many souls and each soul has a limited extent, i. e. the extent of the body it

has acquired**. Coming in contact with ajiva the jiva is contaminated

through the influx (äsrava) of impurities (karman and kasäya^^) and believes

itself to be the kartr and bhoktr of the worldly activities (psychic aspect of

the world). The notions of kartrtva-bhoktrtva bind the jiva in the world.

Such notions are false because they are due to the ignorance of the jiva about

its own nature**. The jiva should, to be emancipated from these notions,

practise the prescribed ethical and ascetical observances so that the preven-

The Övetämbaras regard the mystic approach of Kimdakimda as heterodox.

The mystic pattern is severely criticized in late Svetambara works, see for

instance Yasovijaya's Nayopadesa, vss. 80-82 (Vijayanemisüri Jaina Grantha-

mälä published by the Jaina Grantha Prasäraka Sabhä, No. 36. samvat 2008).

2' Pravacanasära, I. 46:

jadi so suho va asuho na havadi ädä sayam sahävena

samsäro vi na vijjadi savvesirn jiva-käyänarn //

The phenomenal world of all embodied souls would also not exist if the soul by its nature would not become itself good (suha) or bad (asuha).

See also Samayasära, vs. 122:

a-parinamarntamhi sayarn jive koh'-ädiehim bhävehirn

sainsärassa a-bhävo pasajjade samkha-samao vä //

If the soul would not be changing itself through conditions such as anger etc.,

non-existence of the phenomenal world - or the Sänkhya doctrine - would

ensue.

Compare ISvarakr^na's Sähkhyakärikä (esp. vss. 3, 11, 19, 20, 62).

2' Some of the categories are: jüäna-daräana (Niyamasära, vs. 164). caritra

(ibid. vss. 76, 152). jnärui-carana, samyaktva (ibid. vs. 54). tapaä-carana (ibid. vs.

55). The triad of jnäna-dariana-caritra (ibid. vs. 125). samyaktva (DarSanaprä-

bhrta, vs. 20; Rayanasära, vs. 4). moksa (Pancästikäya, vss. 167-8). bandha

(Samayasära, vs. 262; Pravacanasära, II. 87). kartrtva (Samayasära and Panc¬

ästikäya, passim), pudgala-dravya (Niyamasära, vs. 29; Paücästikäya, vs. 82).

Also compare Samayasära, vss. 13, 155, 202.

"* See for instance Paficästikäya, vss. 27, 34; Bhävapräbhrta, vs. 148.

*• See Samayasära, vss. 45, 164, 165 etc. (karman); vss. 109 ff. (ka?äya).

3» Compare Samayasära, vs. 96.

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Vyavahära-Naya and NiScaya-Naya in Kundakunda's Works 285

tion of the influx (samvara) and the partial annihilation of the impurities

{nirjaräY^ result**. In establishing these fundamental concepts, the non-

mystic pattern presents its views by employing the usual terminology of

Jainism (e.g. upayoga; para-bhäva, svaka-bhäva : see below). Hence we may

be justified in saying that this pattern aims at self-'reformation'.

§ 3.2. According to the niäcaya-naya the soul is the kartr and bhoktr of

changes in its 'original condition' (svaka-bhäva)^^. Both jiva and ajiva are

considered to be in their original condition, pure and uncontaminated by

(other) ajiva. The jiva is pure, and even if changing itself, it remains in its

original condition. It is itself the agent (kartr) of such changes**. The pure

nature of the soul has as its constituents the triad of jfiäna-daräana-caritra.

The term upayoga ('spiritual function' in Schubrings's rendering) is applied

to or closely connected with this triad**. At other places in these works, the

triad is mentioned as the innate character of the jiva**. See Samayasära, vss.

31 See Samayasära, vss. 166-7 (sarnvara) and vss. 194 ff. (nirjarä).

32 DarSanapräbhrta, vs. 30:

nänena damsanena ya tavena cariena sarnjama-gunena

cauhim pi samäjoge mokkho jina-säsane dittho //

This is the Jaina teaching: jnäna, darsana, penance and caritra culminating in

restraint (sarnjama) : in the combination of these four lies the emancipation.

See also Samayasära, vs. 73; Öilapräbhrta, vs. 27.

33 Here, terms such as ava(ka)-bhäva (Pkt. saa-, sa-, saga-bhäva) and para-bhäva

have often been used in statements describing the soul as an agent. Some

synonyms of this pair are : sva-dravya and para-dravya (e.g. Niyamasära, vs. 50);

8va,-b}iäva-paryäya and vibhäva-paryäya (e.g. Niyamasära, vss. 15, 28).

3* Samayasära, vss. 82-3:

edeiia käraiiena du kattä ädä saena bhävena

poggala-kamma-kadänarn na du kattä savva-bhävänarn //

nicchaya-nayassa evarn ädä appäiiarn eva hi karedi

vedayadi puno, tarn o' eva jäna attä du attänain //

Just for this reason the soul is the agent through its original condition. But it is

not the agent of any condition accomplished by the activities of the pudgala.

According to the niäcaya-naya, the soul thus accomplishes itself and also

experiences itself. Know this soul to be the soul. (Cf. ibid. vss. 75 ff.) Pravacanasära, 11.92:

kuvvam sa-bhävam ädä havadi hi kattä sagassa bhävassa

poggala-davva-maj'änarn na du kattä savva-bhävänain //

Accomplishing its original condition, the soul becomes indeed the agent of its

original condition. But it is not the agent of any condition consisting of the

piidgala substance.

Pancästikäya, vs. 67:

kuvvarn sagarn sahävain attä kattä sagassa bhävassa

na hi poggala-kammänarn idi jina-vayanarn muneyavvam //

3* See Pravacanasära, 11.63 and Niyamasära, vs. 10. Cf. Samayasära, vss. 90,

94—5. (For upayoga see Schubmnq's Doctrine, § 71, § 82.)

3« Samayasära, vs. 16:

daipsana-näna-carittäni sevidavväni sähunä niccarn

täiai pu^ia jäna tiuni vi appänarn c' eva nicchayado //

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356 ff. : „Just as white colour is (the white colour) not in respect of any other

object (e.g. a wall) but white colour as such, similarly the knower is the

knower not in respect of any other substance but he is the knower as such"

(vs. 356)*'. Samayasära continues, "The seer (i.e. the soul) is the seer as such (vs. 357), "He is self-restrained as such" (vs. 358), and concludes, ,,This is the

description of jfiäna-darSana-caritra according to the niscaya-naya" (vs.

360)*'. In the same way, the pudgala is in its original condition when it is

uncontaminated by other pudgala. It changes itself by itself, remaining in its

original condition, and it is itself the agent of such changes**.

§ 3.3. On the other hand, the vyavahära-naya would mean the standpoint

considering the 'secondary condition'. Both jiva and ajiva are said to be in

their secondary condition when their nature is contaminated by (other)

ajiva*'. Because of the contamination, the jiva believes itself to be the agent

of the phenomena (parinäma) in the ajiva which comes in contact with it**.

The triad of jnäna-darSana-caritra implies, according to the vyavahära-

naya, that the soul knows, sees and reacts in other substances. Samayasära, vs. 361, says, "Just as white colour whitens also any other object (e.g. a wall)

A monk should always observe the triad of jiiäna-darsana-caritra. Know these

three also to be the soul according to the niäcaya-naya. -

Further references are: Mok§apräbhrta, vs. 105 = Anupreksä, vs. 13; Anuprek¬

sä, vs. 20 ~ Samayasära, vs. 13; Niyamasära, vs. 102 = Bhävapräbhrta, vs. 59;

Anupreksä, vs. 23; etc.

*' Samayasära, vs. 356:

jaha sediyä du na parassa, sediyä ya sä hodi

taha jänago du na parassa jänago, jänago so du //

ibid. vs. 360:

evarn tu nicchaya-nayassa bhäsiyarn näiia-dainsana-caritte, . . .

Compare Samayasära, vs. 79 (puggala-davvam pi tahä parinamai saehirn

bhävehirn). Also see Pancästikäya, vss. 68, 87; and Samayasära, vss. 111-2.

According to this pattern, it is the nature of a substance, particularly of a

pudgala-dravya, that it comes in contact with other substances even without any

intervention of a third substance. See Pancästikäya, vss. 6, 7, 72; and compare Samayasära, vs. 372. - Even during their contact, the substances jiva (Pancästi¬

käya, vs. 17) and ajiva (ibid. vs. 7) do not lose their original condition, in spite of the fact that their nature is contaminated.

** Samayasära, vs. 84:

vavahärassa du ädä poggala-kammarn karei 'neya-viham

tam c' eva puno veyai poggala-kammarn aneya-vihain //

But according to the vyavahära(-naya), the soul performs various kinds of

activities related to the pudgala and moreover experiences various kinds of

activities related to the pudgala. (See also ibid. vs. 98.) Niyamasära, vs. 50:

puvv'-utta-sa-gada-bhäva para-davvarn para-sahävam idi heyarn

saga-davvam uvadeyarn, antara-taccarn have appä //

The above-mentioned conditions entered into one's self are a different substance, a different nature. It should therefore be avoided. The original substance should be accepted. The soul is the innate essence.

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Vyavahära-Naya and NiScaya-Naya in Kundakunda's Works 287

by its nature, similarly the knower knows also other substances through its

original condition"*'. Samayasära further states that the soul sees other

substances (vs. 362), reacts also in other substances (vss. 363-4), and

concludes, "Thus according to the vyavahära(-naya), a settled opinion

(vinidcaya) about jiiäna-daräana-caritra has been expressed; about other

'modes' (paryäya) it should similarly be understood" (vs. 365)*'. Such

statements regarding the secondary condition of jiva and ajiva illustrate the

vyavahära-naya. Thus, for instance, the original condition of pudgala are

single atoms {anu or paramdnu) : ni§caya-naya and the contaminated or se¬

condary condition of pudgala is an aggregate of atoms {skandha) : vyava¬

hära-naya**.

§ 4. Conclusion

§ 4.1. The terminological differences which emerge out of our study (and

from our translations) are the following:

MYSTIC PATTERN

self-'realisation'

NON-MYSTIC PATTERN

self - 'reformation '

niicaya (1) niäcaya-naya

(2) = jiva, 'soul'

(1) niäcaya-naya

(2) = svaka-bhäva, 'original condition' of jiva and ajiva

vyavahara (1) vyavahära-naya

(2) = samsära, 'world' (psychic and physical)

(1) vyavahära-naya

(2) = para-bhäva, 'secondary condition' of jiva and ajiva

NOTE : vyavahärä or niScaya = 1 or 2,

vyavahära-naya or niäcaya-naya = 1 (and not 2).

§ 4.2. We have thus shown that there are fundamental differences between

the mystic pattern and the non-mystic pattern. Among the works under

review, it is mainly the Samayasära, wherein we can observe an elaborate

presentation of the mystic pattern. This mystic pattern, the singular contri¬

bution of the Samayasära, may therefore be called 'Samayasära mysticism'

(though the mystic pattern appears occasionally in the Anupreksä and

Niyamasära as well). It should, however, be remembered that many verses

(§ 5.2.2) dealing with the non-mystic pattern occur in the Samayasära. As a

*^ Samayasära, vs. 361:

jaha para-davvain sedadi hu sediyä appano sahävena

taha para-davvarn jänadi nädä vi sayena bhävena //

ibid. vs. 365:

evam vavahärassa du vinicchao näna-dainsana-caritte

bhanido, annesu vi pajjaesu em' eva nädavvo //

*2 See Niyamasära, vs. 29. Compare Pancästikäya, vs. 82.

(10)

result of our study we can say that the Samayasära, as it is available now, is

not a homogeneous work. It is highly probable that the nucleus of the

Samayasära, i.e. the sections treating the mystic pattern, was composed by

one individual who was Kundakunda. Our study offers a better understand¬

ing of Kundakunda's teachings though it naturally reduces the Samayasära

to those sections which can definitely be ascribed to him.

As far as the mystic pattern is concerned, we may further add that quite a

few Digambara authors have casually mentioned it, presenting it in a more

or less modified form. The non-mystic pattern, on the other hand, is the

commonly accepted form of Jaina dogmatics and is available in Digambara

as well as Svetambara works. We hope to present a study of these develop¬

ments on some other occasion.

§ 5. Appendices

§ 5.1. Table 1. Column 1 (mystic pattern) and Column 2 (non-mystic pattern)

record the verses, where the terms vyavahära-naya (v); niScaya-naya (n),

äuddha-naya (ä) and paramärtha-naya (p) occur. The total of verses is added

in parentheses (in WORK, COLUMN 1, and COLUMN 2).

WORK COLUMN 1 COLUMN 2

Samayasära

[439]

7v, 8v, lläv, 12äv, 14ä, 27nv, 43n, 46v, 47v, 48v, 59v, 60nv, 106v, 107v, 108v,

14Mv, 142nv, 143nv,

144nv, 156nv, 272nv,

276nv, 324nv, 414nv.

[24]

16n, 24n, 29n, 33n, 56nv, 67v, 83n, 84v, 97n, 98v, 180n, 262n, 297n, 298n,

299n, 353nv, 360nv, 365v,

(SBJ : 24nv [not found in

JJG]).

[19]

Anupreksä 7p, 37n, 60n, 65p, 85n.

[91] 82n, 86n, 91nv. [7] [1]

Niyamasära 18nv, 29nv, 49äv, 54nv,

55nv, 66v, 76nv, 135v,

[186] 152n, 158v, 163v, 164n. [12]

Pravacanasära [311] I.89n, II.87n, 97nv. [3]

Paücästikäya [180] 82v, 167v, 168v. [3]

Rayanasära [167] 4nv, 125nv. [2]

Sütrapräbhrta [27] 6pv. [1]

Moksapräbhrta [106] 83n. [1]

Daräanapräbhrta [36] 20nv. [1]

(11)

Vyavahära-Naya and Niäcaya-Naya in Kundakunda's Works 289

Note : The only references to the 'standard nayas' found in these works are

the following:

(1) Niyamasära, vs. 19 (daw'-atthiena . . . pajjaya-nayena).

(2) Pancästikäya, vs. 43 (uvaoga-naya-) and vs. 47 (dunnaya-).

(3) Rayanasära, vs. 160 (nikkheva-imya-pparndna) .

(4) Yogi-bhakti, vs. 7 (nava-naya-) .

(5) Bhävapräbhrta, vs. 141 (kunaya-).

§ 5.2. Table 2. Samayasära

§ 5.2.1. Mystic pattern verse

1, 3-8, 11-12, 14-15, 19, 21-23, 27, 39-43, 46-51, 58-60, 105-108, 141-144;

151-154, 156, 167, 185, 188, 198-201, 203, 205-206, 208-219, 247-256, 260-

261, 263-268, 270, 272;

276, 278-279, 296, 310, 328-335, 337-341, 344-348, 375-382, 390-^03, 408,

412-415. [Total 135].

Plus SBJ-ed. vs. 288 [Total 1].

[Total 136].

§ 5.2.2. Non-mystic pattern verses

2, 9-10,13,16-18, 20,24-26,28-38,44-45,52-57, 61-104,109-110,145-150,

155, 157-166, 168-184, 186-187, 189-197, 202, 204, 207, 220-246, 257-259,

262, 269, 271, 273-275, 277, 280-295, 297-309, 311-327, 336, 342-343, 349-

374, 3 83-389, 404-407, 409^11. [Total 280]. Plus SBJ-ed. vss. 11-12, 23-

24, 81, 93, 131, 133, 197-198, 208, 224, 231-233, 280-284, 303 (= 304), 313-

314. [Total 23].

p^otal 303].

Note : The additional 24 verses of the SBJ-edition belong to the Jayasena

version .

§ 5.3. Bibliography

The fifteen works ascribed to Kundakunda are : -

1. Samayasära.

1.1. A version of 415 verses is edited by Pt. Kailash Chandra Jain,

Kundakunda Prdbhrta Sangraha. JJG 9. 1960, pp. 193 ff.

(1.2. A version of 437 verses is edited by J. L. Jaini (with an Enghsh

translation). SBJ 8. 1930.)

2. Anupreksä. Published m JJG 9. 1960, pp. 136-153.

3. 8 Bhakti's. Published in JJG 9. 1960, pp. 154-176.

4. Niyamasära. Ed. J. L. Jaini. SBJ 9. 1931.

5. Daräana-präbhrta, Sütra-pr., Cäritra-pr., Bodha-pr., Bhäva-pr., Moksa-

pr., Linga-pr., and Slla-präbhrta are published in: Sri Asta pahuda (with a

Gujarati translation), Himmatnagar, sarnvat 2025. (Bodha-präbhrta is edit¬

ed by W. ScHUBRiNG, ZDMG 107.)

20Or.-Ta« 1973

(12)

6. Rayanasära is published from Himmatnagar, 1967.

7. Pravacanasära, with the commentaries by Amrtacandra and Jayasena, is

edited with an Enghsh translation and an exhaustive essay by Prof. A. N.

Upadhye. RJÖ 5. *1964.

8. Paficästikäyasära. Ed. A. Chakravartinayanak. SBJ 3. 1920.

JJG = Jlvaräja Jaina Granthamälä, Sholapur.

SBJ = Sacred Books of the Jainas, Arrah / Lueknow.

RJS = ärimad Räjacandra Jaina Sästraniälä, Bombay / Agas.

5.4. [Note :] Mr. Bhatt's contribution is pertinent to both, literary history

and historj' of philosophy. On the one hand, Mr. Bhatt has separated two

different layers within the corpus of works which the scholars connect with

the name of Kundakunda. This separation follows differences in the views

held, but the difficult task of disentangling the two interlaced layers was

facilitated by Mr. Bhatt's intimate knowledge of the respective terminolo¬

gies. The attribution of a single piece of text (short or long) to 'its' layer

requires careful analysis and cannot be founded on rough dogmatic distinc¬

tions. - The philosophies of the two layers have been designated as 'mystic'

and 'non-mystic' respectively. Agam either philosophy is divided into two

nayas, a term which may be rendered by the word 'approach' although it is

here used in the specific sense of a 'sub-philosophy'. In both cases (mystic

and non-mystic philosophy), a distinction is made between a niscaya-iiaya

operating on a higher level, and a vyavahära-naya operating on a lower level.

Tho dialectic structure is rendered still more complicated by the fact that in

either philosophy the two nayas are supplemented by an unnamed author

who brackets both approaches together. Such an 'author' is apparent in

those cases where sentences are not connected with either niäcaya-naya or

vyavahära-naya, but stand by themselves. - Asfar as the contents of the two

philosophies are concerned, the following remarks may be useful. The higher

and lower approach of the mystic philosophy arc analogous to similar

distinctions in Mädhyamika and Sähkara philosophy: the niäcaya-naya is

idealistic (the ultimate reality) and the vyavahära-naya realistic (the world¬

ly approach). The non-mystic philosophy, on the other hand, is invariably

realistic, following the standard doctrine of Jainism. As a consequence, the

very nature of the difference between the two nayas becomes different in this

case. The impression is gained that a veritable bundle of oppositions is

welded into what is again designated as difference between niicaija-naya and

vyavahära-naya : an ontological distinction between a contaminated and an

uncontaminated state of the psychical and physical entities, a religious

distinction between the non-emancipated and the emancipated condition of

the souls, a distinction between practice and theory, and finally between less

advanced and more advanced activities of the souls. These terms are mainly

(13)

Vyavahära-Naya and Niäcaya-Naya in Kundaltunda's Works 291

ours. In the texts themselves (both in the non-mystic and mystic layers) the

discussion is always focussed on contemporary standard issues (e.g. reahty of

the contact of soul and matter). It may be added that, in the case of the

mystic philosophy, the two approaches tend to he mutually exclusive, while

they are rather complementary in the case of the non-mystic philosophy.

[Brtjhn / Tripathi]

(14)

- DIE WELTENTSTEHUNG NACH DEM JAIMINlYA BRÄHMANA

H. W. Bodewitz, Leiden

Als Willem Caland 1919 sein Jaiminiya-Brähmana in Auswahl^ publizier¬

te, teilte er auch die Jaiminiya Version der wohlbekannten Kosmogonie vom

Weltei mit (,, seiner Wichtigkeit wegen"). Er bemerkte aber in emer Fu߬

note: ,,Auf eine Übersetzung dieses schwierigen Stückes (...) verzichte ich".

Die kritisehe Ausgabe dieses Brähmana erschien 1954* und konnte mehr

Handschriften benützen. Die endgültige Aufklärung über diese wichtige

Brähmana-Stelle verdanken wir erst Prof. Karl Hoffmann. Sein Aufsatz

,,Die Weltentstellung nach dem Jaiminiya Brähmana", veröffentlicht in

MSS. 27 (1970), enthält eine im großen und ganzen überzeugende Texther¬

stellung und eine Übersetzung ,,die wenigstens das unmittelbare Wortver¬

ständnis zu erschließen versucht"*. In der Hoffnung, eine Einzelheit in

diesem glänzenden Aufsatz berichtigen zu können, möchte ich hier diesen

Beitrag veröffenthchen*. Eine Text-Emendation und die Interpretation des

Wortes dyumna - bilden die Essenz meiner Ausführungen.

Die Textstelle, mit der wir uns jetzt befassen werden, befindet sich am

Anfang des Kapitels 3, 361 und schildert das Aufspringen des goldenen Eies :

tasya haritam adharam kapälam äsid rajatam uttaram / tac chatam deva-

samvatsarän chayitvä nirbhidyam abhavat sahasram vä dyumnän j

dyumnä ha näm,a tarhy apy äsuh j yävän esa sarnvatsaras

tävantas sanivatsarasya pratimäh / dyumnair ha sma sarnvatsaram

vijänanti / atha ha tatah purähorätre sarpMiste eväsatur avyäkrte j te u

agnihotrenaiva vyäkrte / tad etayä väcä nirabhidyate . . . ,, Seine untere Schale

war goldgelb, seine obere silberfarbig. Es wurde reif zum Aufspringen,

nachdem es hundert Götterjahre dagelegen hatte oder tausend Dyumnas —

Die sogenannten Dyumnas gab es damals auch noch. Wie groß das Jahr ist,

1 Verhandelingen Kon. Akad. v. Wetensch., Afd. Letterk., N. R., XIX, 4,

Amsterdam 1919 (Wiesbaden 1970). Für den Sehöpfungsmythus siehe § 212.

2 Sarasvati-Vihara Series 31, Nagpur 1954. Mit Ausnahme des ersten Buches ist

diese Ausgabe von Lokesh Chandra besorgt.

3 O.e., S. 62.

* Das Referat, vorgetragen in Lübeck (Orientalistentag 1972), bildet die

Grundlage (siehe auch mein Jaiminiya Brähmana I, 1-65. Translation and

Commentary. With a Study 'Agnihotra and Pränägnihötra' (Diss. Utreeht), Leiden

1973, S. 32 f.). Einige Einzelheiten sind verbessert worden und einige Noten

hinzugefügt.

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