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for the Tirthańkara the arthagama is ātmāgama, for the gañadharas the sūtragama is ātināgama and the arthāgama is anantarāgama, while for the disciples of the gañadharas the sūtragama is añantaragama and the arthagama is paramparāgama.9 From this it is established that the Tirthankara preaches the principles which he has directly known; this very thing is suggested when it is said that the Tirthankara has propounded the Dvādaśāngi. Though the Tīrthankara preaches the principles, they are put into writing by the ganadharas only. So, the gañadharas are regarded as the authors of the sūtras (scriptures) and the sūtrāgama is considered to be ātmāgama for them. The same view is echoed in the following gäthà from the Avasyakaniryukti :
atthaí bhāsai arahā suttaṁ gamthaħti ganahară niunam / sāsaņassa hiyaţthae tao suttaṁ pavattai // 92 //
This theory regarding the authorship or origination of the Dvadaśāngi, the lokottara agama, is accepted by the Digambara Ācāryas too. This very fact gets support from the Dhavalātīkā on Şatkhandāgama (p. 60, pt. I) and also from the Jayadhavală on the Kasayapähuda (p. 84, pt. I).
In the Anuyogadvāra, just as the Dvādaśāngi is designated by the term lokottara agama, even so it is designated by the term bhavaśrutalo. Books, pages, folios, manuscripts, etc. in which the śruta (= knowledge) is embodied in a written form are called dravyaśrutall, while the śrutajñāna itself is called bhāvaśruta. Thus books, manuscripts, etc. are secondarily termed śruta while the Dvādaśāngi propounded by the tirthankara himself, that is, śrutajñana embodied in the twelve Angas is primarily termed śruta. The Nandisūtra recognises this same Dvādaśāngi as samyak śruta. From all this we may conclude that śruta is also one of the terms applied to the Āgamas.
The history behind the tradition of designating the Āgamas by the term 'śruta’ is interesting. The term śruti' was in vogue as a synonym for the Vedas. This was so because the teachers transmitted the knowledge of the Vedas to their pupils orally. There occurs in the beginning of the Agamas the statement-'suyam me ausam ! tenam bhagavaya evamakkhayam'. This statement clearly points out the reason why the word 'śruta' has been employed for the Āgamas. The statements like the one just quoted suggest the oral method of teaching prevalent in those days. Moreover, they serve as a proof of the view that the extant Agamas were written
edge of the was so becruti' was in
9. Anuyogadvāra, sü, 470 10. Ibid., sū. 50 11.98749teforei'--Ibid., sū. 39 A.6
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| SR No. | 001062 |
| Book Title | Nandisutt and Anuogaddaraim |
| Original Sutra Author | Devvachak, Aryarakshit |
| Author | Punyavijay, Dalsukh Malvania, Amrutlal Bhojak |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 1968 |
| Total Pages | 764 |
| Language | Prakrit |
| Classification | Book_Devnagari, Agam, Canon, Ethics, agam_nandisutra, & agam_anuyogdwar |
| File Size | 14 MB |