Nandisutt and Anuogaddaraim

SR No.: 001062
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

Page 182

... [37]...
śruta as follows. The śruta is first divided into two groups-the Anga and the Angabāhya. The former group comprise twelve Angas, viz. the Acāranga etc., and the latter is further divided into two groups, viz. the kalika and the utkälika. The kälika group includes 39 works, viz. the Uttaradhyayana etc. The utkālika group includes 31 works, viz. the Daśavaikålika, etc., the six āvaśyaka works beginning with the Sämāyika and the works that form the group called avaśyakavyatirikta. Thus, Yoganandi is nothing but the abridged form of Devavācaka's Nandisutra.
In the name Yoganandi there occurs the term 'yoga' in the beginning. The reason for this is that one could never start the study of the śruta without first having undergone the required yoga or penance. The text of the Yoganandi is employed in the beginning of the ceremonial practice of penance which one is required to undergo before one starts the study of the śruta; hence the appropriate name Yoganandi has been given to this text.
Sources of Devavacaka's Nandi The Nandisūtrà being an angabähya work, we should search for its sources in the Angas and the Angabāhyas-composed earlier than the Nandisūtra. Ac. Ātmārāmaji of the Sthānakavāsi Vardhamana Jaina Sangha has published a Hindi translation of the Nandisūtra. In the Appendix I given at the end of this translation various relevant passages from the pre-Nandi Agamas are collected. Thus the materials that constitute the sources of the Nandisūtra have been noted down. So, I shall not enter into the details thereof. Āc. Ātmārāmají has collected passages from the Sthânănga, the Samavāyānga, the Bhagavati and the Anuyoga which he considers to be sources of the Nandisūtra. His suggestion seems to be legitimate.
One finds a detailed account of the five types of knowledge in the introduction to the Jñanabindu. And in the introduction to the Nyāyavatāravārtikavrtti (p. 57) the various stages of the development of the Agamic epistemology have been described and discussed at length. Hence it is not necessary to write about it here. But let us recall the conclusion arrived at therein. The Nandisūtra contains the various traditions of epistemological discussions and interpreta. tions found in the Agamas. This means that the author of the Nandisutra had before him the epistemological discussions found in the Āgamas, viz. the Sthânănga, the Samavāyānga, the Bhagavatī,36 36. In the Bhagavatīsutra there occurs the phrase "jaha Nandie' (sataka
25.3). But this could be explained as follows. Only at the time of compiling the recension of the Agamas we are recommended to refer to the Nandi as it contains the detailed description of the concerned topic. This recommendation was deemed necessary to avoid repetition while compiling the recension.