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and hence they are called kālika. But the case was different with the angabāhya works. Some of them were studied at specific times and others at any time. Hence the angabāhya works have formed two classes—the kālika and the utkālika. This classification is as old as the Anuyogadvārasūtra. On this basis we can surmise that till the time of the Anuyogadvāra, the classification of the Agamas into anga and angabāhya--and the further classification of the Angabāhyas into kālika and utkālika---was established. On the basis of the references found in Umāsväti's works and the Dhavalā it can be deduced that there was a time when the Sāmāyika, etc. were not regarded as forming one group, but when they did come to be grouped under one title avasyaka the angabahya works were classified into twoävaśyaka and avasyakavyatirikta. The fact that this classification was prevalent is corroborated by the Sthānanga (Sūtra, 71), the Nandi (Sūtra, 43) and the Anuyogadvārasūtra (Sūtra, 5). The speciality of the Anuyogadvāra is that the classification of the śruta given therein runs as follows :
Sruta
Angabāhya
Anga
Angabahya
Kālika
Utkalika
Āvaśyaka
Āvaśyakavyatirikta But the Nandisūtra offers the following classification :
Śruta
Anga
Angabāhya
Angabánya
Aυαρμακα
Āvasyakavyatirikta
Kālika
Utkalika
The reason for the difference found in these two classifications is as follows: In the Anuyogadvāra at the concerned place the topic in hand is the explanation of the avasyaka. Hence having first mentioned the kālika and the utkālika types of angabāhya works the author
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