________________
The analogy of a cow and her calf in order to explain the meaning of Anuyogadvar was given for the first time by Acharya Bhadrabahu in Avashyak Niryukti (verse 128-129). The same analogy with a little elaboration in the form of an example has been used by Jinabhadragani Kshamashraman, the commentator (Bhashya) of Avashyak Niryukti (verses 409-410). We have included it with a suitable illustration in elaboration of aphorism-2. In brief, when a ce is to be milked, the calf of that very cow should be brought for premilking suckle. In a way, this is a fitting association. This example facilitates grasping easily the meaning of anuyoga (disquisition).
FOUR DVARS OF ANUYOGA (FOUR DOORS OF DISQUISITION)
It should be mentioned here that Acharya Arya Rakshit has divided the subjects contained in Jain Agams in four AnuyogasDharmkathanuyoga (narrative literature or religious tales), Charananuyoga (conduct and praxis), Ganitanuyoga (mathematics, astrology, geography and cosmology), and Dravyanuyoga (entities including the living and the non-living; metaphysics). This Anuyogadvar Sutra does not exclusively belong to any one of these four types. It envelopes all the four types of Anuyogas in some context or the other. In fact, it is aimed at explaining the methodology of interpreting the scriptures or the process of elaborating the Agam texts. Therefore, the topics it deals have been divided into four segments presented as dvars (doors)—1) Upakram (introduction), (2) Nikshep (attribution), (3) Anugam (interpretation) and (4) Naya (viewpoint or aspect).
The first and the most elaborate of these four doors of disquisition is Upakram. It takes up almost three fourths of the total volume of the book.
To understand the viewpoint of a person and to make efforts to act accordingly is Upakram. Upakram has been described in detail from six different angles namely Naam (name), Sthapana (notional installation), Dravya (physical aspect) Kshetra (area), Kaal (time) and Bhaava (essence). In conclusion prashast bhaavopakram (righteous means of knowing thoughts of others) is termed as the one to be
(
ple
)
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
