History of Canonical Literature of Jainas

Author(s): Hiralal R Kapadia
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 25

A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
It appears that looking to the nature of the five sections, they must have been composed in the very order in which they are mentioned in Nandi, and that the other order only reflects the attitude that can be taken regarding the study and teaching of Anuoga, the 4th section of Ditthivāya. To put it explicitly, on seeing that upakrama, niksepa, anugama and naya form the four entrances to anuyoga or exposition, one may be inclined to believe that the Aņuoga in question, too, is associated with these four entrances. If this is correct, it may be added that it is an open secret that one has to go through the first two entrances before studying a scripture (strictly speaking its portion), and the last two entrances are resorted to, after one has been initiated into the portion concerned. Some may therefore look upon the first two entrances as the main ones; for, it is after mastering them that the study of the portion concerned is commenced, whereas others may attach more importance to the last two as they help in cultivating and culminating the real study. It is this difference of opinion which may lead to the change in the assignment of the orders of Puvvagaya and Anuoga. For, those who hold the first view may assign to Anuoga, a place prior to that meant for Puvvagaya, whereas those who hold the second view my place Puvvagaya ahead of Anuoga. This means that some may believe that the right place for Anuoga, is just where it is use of, whereas some may believe that the initial stage is not so important as the culminating one, and that the latter follows the initiation of the work in question, and hence it cannot be assigned a place prior to that work but only one following it.
This is what can be roughly said by taking into account the subject-matter of Anuogaddāra and the etymology of the word 'anuyoga'. But it may be argued that this is not the correct view; for, the nature of Anuoga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs. On
1. In the Cunni (p. 58) on Nandi (s. 57) we have :
"अणुयोगो त्ति अनुयोग इत्येतत्, अनुरूपो योग अनुयोग इत्येवं सर्व एव सूत्रार्थो वाच्यः, इह जन्मभेदपर्यायशिक्षादियोगः विवक्षितोऽनुयोगो वाच्यः, स च द्विविधो मूलपढमाणुयोगो गंडिकाविशिष्टश्च ।" Malaygiri Sūri observes while commenting upon this sūtra:"अथ कोऽयमनुयोगः ? अनुरूपोऽनुकूलो वा योगोऽनुयोग: सूत्रस्य स्वेनाभिधेयेन सार्धमनुरूपः सम्बन्धः" Hemacandra Sūri has said the same thing almost ad. verbatim in his com. (p. 105)
on Abhidhānacintamani (III 160). 2. See the ending portion of the Cunni quoted here in fn. 1. The lines that follow
it may be also noted :