Agam 44 Chulika 01 Nandi Sutra English Translation

Author(s): Dipratnasagar, Deepratnasagar
Publisher: Deepratnasagar

Page 145

NandiSootra
It has descriptions of limited number of mobile beings, and infinite immobile beings. Established with the help of shashvat (eternal Sor fundamental), kilt (created orexperimented) and natural evidences, the tenets of the Jina have been stated (akhyayit), propagated (prajnapit), detailed (prarupit), explained (with the help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit).
It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject.
This concludes the description of Drishtivad.
It appears that Drishtivad is not just a voluminous book. The subject compiled in it was numerous and they all were discussed minutely and in great detail. That is why the list of its divisions is much longer and more informative as compared with that of other shruts.
These divisions are defined as follows
Vastu - larger sections or volumes, Prabhrtt - medium sized sections or parts, Prabhrit-prabhrit - smaller sections or chapters, Prabhritikas - longer portions of a chapter, Prabhritika-prabhritikas - shorter portions of a chapter, Sangrahani - list of subjects given in a few verses, Chulika vastu - sections of a chulika.
*BRIEF GIST OF DVADASHANG*
[155] MEANING - The subjects dealt in this Dvadashang Gantpitak are - infinite bhava (modes), infinite abhaya (non-modes or absence of modes), infinite hetu (causes), infinite ahetu (non-causes), infinite karan (basis), infinite akaran (nonbasis or absence of basis), infinite beings, infinite (non-beings), infinite bhavasiddhik (destined to liberate), infinite abhavastddhik (not destined to liberate), infinite Siddhas (liberated ones), and infinite asiddha (not liberated).
[156] MEANING-The sangrahini verse also contains the same list.
COMMENTARY -This the brief list of the subjects discussed in the twelve Angas. Every substance in its natural form is existent, this is bhava. Contrary to this is the absence or non-existence of a form other than its natural form or an un-natural form, this is abhava.for example a being has presence of the basic attribute of life and absence of the basic attribute of non-being. Hetu is the cause thatinspires curiosity about the desired subject. Ahetu is its opposite. Karan is the basis of acquiring fundamental attributes. For example sand is the upadan karan (fundamental basis) of pitcher, and wheel, stick, potter, etc., are its nimitta karan (instrumental basis). Akaran is its opposite. Jiva-adiva, Bhavya-abhavya, and Siddha-asiddha have already been explained.
0-BAD CONSEQUENCES OF GOING AGAINST THE DVADASHANG
[157] MEANING - In the past, going against the Dvadashang or the orders of Tirthankar Bhagavan, infinite beings have wandered around in the dense forest of cycles of rebirth in four gatis (genuses).
In the same way, during the present, going against the Dvadashang or the orders of Tirthankar Bhagavan, infinite beings wander around in the dense forest of cycles of rebirth in four gatis (genuses).
In the same way, in future, going against the Dvadashang or the orders of Tirthankar Bhagavan, infinite beings will wanderaround. in the dense forest of cycles of. Rebirth in four gatis (genuses).
Aagam- 44 - NandiSootra
~ 145
Compiled by- Deepratnasagar