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NandiSootra
Samyak with refers having's
samyak shrut for him. The samyak shrut related to many persons is anaadt aparyauastt. At some place or the other there always is a person who has samyak shrut. There neither was, or is, nor will be a situation when there was, is, or will be not a single being having samyak shrut.
With reference to area - In five Bharat and five Airavat, these ten areas the samyak shrut is with a beginning and an end (saadi saparyavasit). Around the end of the sukkham-dukkham era of the regressive cycle of time and around the beginning of the duhkham-sukkham era of the progressive cycle of time the Tirthankar, to establish the religious organization, first of all propagates the samyak shrut. This is the beginning of the samyak shrut. In the duhkham-duhkham era the shrut becomes extinct. This is the end of the samyak shrut. In the five Mahavideh areas it is without a beginning or an end (anaadt aparyavasit) because it always, exists.
With reference to time - Where the progressive and, regressive cycles of time are effective the samyak shrut is with al beginning and an end. In five Bharat and five Airavat these cycles of time are effective. Where these cycles of time are not effective, due to uniform conditions in context of time cycles the samyak shrut always exists; or it is without a beginning or an end. In the Mahavideh area the time cycles are not effective.
With reference to mode (thoughts, precepts) - In context of the precepts of the omniscient, propagated in simple terms with numerous categories and examples, the samyak shrut is with a beginning and an end. This is because it starts with the acquisition of samyaktva and ends with mithyatva as well as omniscience. However, in context of the principles of kshayopasham it is without a beginning or an end. This is because, to the beings, in which the process of kshayopasham has begun, the samyak shrut is always available. And to the beings in which the process of kshayopasham has not begun, the mithya shrut is always available.
In other words the shrut of bhav-siddhik (destined to be liberated) being is with a beginning and an end and that of abhav-stddhik (not destined to be liberated) being is without a beginning or an end.
This can be summed up in four categories
Saadt-saant (with a beginning and an end) - When samyaktva is attained the Angas are studied. Either on regressing to mithytva or on attaining omniscience the acquired shrut (knowledge) vanishes. This is in context of the beings destined to liberation.
Saadi-anant (with a beginning and without an end) - This is invalid here because samyak shrut and mithya shrut both have beginning as well as end. With the rise of samyaktva mithya shrut vanishes, with the rise of mtthyatva samyak shrut vanishes, and with attaining of omniscience both vanish.
Anadi-saant (without a beginning and with an end) - The mithya shrut of the beings destined to liberation is in existence since infinite time and it vanishes with the rise of samyaktva. This is with reference to the bhavya beings.
Anadi-anant (without a beginning or an end) - The mrthya shrut of the beings not destined to liberation is in existence since infinite time. Such beings never acquire samyaktva. Therefore it will remain in existence always.
PARYAYAKSHAR
The square of the total number of space points in the inhabited and uninhabited space when added to the infinite gross and subtle modes (variable) existing within each and every space point gives the number that is called Aagam-44 - Nandi Sootra
– 118 Compiled by- Deepratnasagar
