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**Pinḍaniryukti: An Observation**
17
It is clear from reading that this is an independent composition, not a supplement to the fifth study of Daśavaikālika. Looking at the final verse of the Piṇḍaniryukti text, it also appears that it was composed as an independent text and concluded in the same way.
If this text were a supplement, then the mention of "Vattavā Piṇḍanijjutti" would not be found in the Daśavaikālika niryukti. This mention indicates that in order to understand the reasonable meaning in relation to the Piṇḍa, Piṇḍaniryukti should be said here. Otherwise, no author would mention the word "Vattavā", just as after writing the niryukti of the four chūlās in the Ācārāṅga niryukti, the niryuktikāra has clearly mentioned that "Pancama Chūlanisīham, Tassa Ya Uvariṁ Bhaṇīhāmi" (Āni 366), meaning I will speak of the niryukti of the fifth chūla later. Similarly, when Piṇḍaniryukti was separated from Daśavaikālikaniryukti, the author would certainly have mentioned something in this context, but such a mention is neither found in Piṇḍaniryukti nor in Daśavaikālika niryukti. Therefore, it must be an independent text. Ancient scribes and authors would often mention many verses in the margins as "Jaha Āvassaē", "Jaha Ovavaiē", etc. Since Piṇḍaniryukti presents a comprehensive material on the dietary and begging practices of the sadhu, there was no better text to understand Piṇḍaiṣaṇā, therefore, it was mentioned in the niryukti of the fifth study of Daśavaikālika niryukti that the entire Piṇḍaniryukti should be said here. Initially, it was mentioned as a supporting text from the point of view of subject matter similarity, but later it was accepted as a supplementary text to Daśavaikālika niryukti.
Niryuktikāras usually explain only the special technical terms that appear in the text. The eight authorities mentioned at the beginning of Piṇḍaniryukti have no connection with the subject matter of the fifth Piṇḍaiṣaṇā study of Daśavaikālika. On this basis too, it can be said that it must be an independent text.
One important argument for its being an independent text is that the verses of a supplementary text cannot be so many from the original text. The niryuktikāra has written only 371 verses on the entire Daśavaikālika, and only the mention of "Vattavā Piṇḍanijjutti" is found in Daśavaikālika niryukti (218/4), (Hāti 239). There is no indication or explanation of this verse in both the chūrṇīs of Daśavaikālika, therefore, this verse should not originally belong to Daśavaikālika niryukti. The bhāṣyakāra has mentioned "Vattavā Piṇḍanijjutti" to properly understand the dietary practices of the sadhu (see Niryuktipañcaka p. 49).
2. The Daśavaikālikaniryukti edited by Jain Vishva Bharati has 349/2 verses, and the Daśavaikālika Hāribhadriya ṭīkā has 371 verses. In the editing, an attempt has been made to separate the niryukti and the bhāṣya, in which many niryukti verses have been proved to be of the bhāṣya and some bhāṣya verses have been proved to be of the niryukti.| SR No. | 001945 |
| Book Title | Agam 41 Mool 02 Pind Niryukti Sutra |
| Original Sutra Author | N/A |
| Author | Dulahrajmuni |
| Publisher | Jain Vishva Bharati |
| Publication Year | 2008 |
| Total Pages | 492 |
| Language | Prakrit, Sanskrit, Hindi |
| Classification | Book_Devnagari, Agam, Canon, Ethics, & agam_pindniryukti |
| File Size | 9 MB |