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accepted. According to this, in order to gain knowledge from a guru (teacher) a disciple should first please the guru by his qualities including humble behaviour. After that he should understand the feelings and gestures of the guru and should accordingly indulge in studies of scriptures. Upakram has been further divided into five subcategories and explained from various perspectives.
These sub-categories are-Anupurvi (sequence or sequential configuration), Naam (name), Praman (validity), Vaktavyata (explication), Arthadhikar (giving synopsis), and Samavatar (assimilation). In the second door of disquisition, nikshep (attribution), the method of understanding fundamentals from four angles-Naam (name), Sthapana (notional installation), Dravya (physical aspect) and Bhaava (essence or mental aspect) has been explained. The third door of disquisition is Anugam (interpretation) and the fourth is Naya (viewpoint or aspect). After mentioning two principle categories of Anugam their sub-categories have been described. Then in the Door of Naya seven nayas (viewpoints) have been mentioned at length.
Thus, Anuyogadvar Sutra describes the method of understanding the scriptures and logical and methodical style of elaborating them with the help of four doors of disquisition (anuyogadvar).
RELEVANT REFERENCES: MENTION OF ANCIENT WORKS
In the description of four duars (approaches) of Anuyoga, one finds ample material of cultural and historical importance. Its study provides a variety of information about the religious, historical, geographical and cultural conditions in ancient India. The religious and philosophical material includes description of six dravya (substances), attributes of Jiva (the living), the body, its shapes, its structure (sansthan), life-span of beings and many other such topics.
This work has mentions of 19 famous books of non-Jain literature (aphorism 49). For instance, Ramayana, Mahabharat, Kautilya, Vaisheshik philosophy, the precepts of the Buddha, Lokayat, Puranas, grammar, etc. The then prevailing tradition about the time of reading and reciting Ramayana and Mahabharat has also been mentioned. But it is strange that though Ramayana and Mahabharat have been
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