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Moreover, in the beginning of the Nirukta we find a discussion on the purpose of the Nirukta; this means that it was required of the commentator to point out the purpose or aim of a particular sastra. By the statement 'I shall expound the Awaśyakasūtra', occurring in the beginning of the Anuyogadvārarasītra, the commentator points out the purpose of his commentary. But he has not pointed out, in the beginning of his commentary, the purpose of the śāstra it has taken up for exposition. The purpose of the śāstra is, by the way, described on the occasion of determining the sense of the term 'adhyayana', an occasion which has arisen while discussing Niksepa, one of the four main entrances to exposition. This seems to be the reason why the author has not discussed the purpose of the sästra in the beginning of his work.43
The sense of the term 'upakrama' recognised by Durga is the same as that in which it is employed by the Anuyogadvāra.44 The term 'anugamadvāra' means explanation that strictly follows the meaning of the sūtra. That is, the function of anugama is simply to determine the sense of the sūtra. That the meaning of the term "anugama' can never be other than this follows from what Durga has said. The author of the Nirukta observes that fault lies with the person--and not with the śāstra--if he interprets wrongly the words of the śāstra (1.14). While commenting on this Durga says : eşa puruṣadoso, na śāstradoso, yadanugamayituṁ dhātusabdair artho na sakyate.45 We have already seen that in the Jaina system of exposition (anuyoga) the topics in their totality are first mentioned and then they are explained one by one; the exposition of a particular topic is called dvāra in the Jaina terminology. This same method is followed by the author of the Mahābhāsya. In the Mahābhāsya (pp. 19, 25) all the topics are enumerated in the beginning where various prayojanas are explained and then only follows the exposition of these topics one by one.
While answering the question as to what constitutes exposition (vyākhyāna) the Mahābhāşya observes that a mere dissolution or analysis of the sūtra into words does not constitute exposition. The exposition should also include illustration, counter-illustration and väkyädhyāhāra (superaddition of the parts left implicit in the original sentence). When all these constituents get combined then only does an exposition become complete or perfect.46 This meaning of vyakhyāna approximates that of vārtika, given by Ac. Jinabhadra and Sanghadāsagaņi.
43. For this one may refer to the discussion on niksepadvāra. 44. Durgaţikā, p. 17 45. Ibid., p. 82 46. Mahabhāşya, p. 69
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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 |