History of Canonical Literature of Jainas

Author(s): Hiralal R Kapadia, Nagin J Shah
Publisher: Prakrit Text Society Ahmedabad

Page 27

10
THE CANONICAL LITERATURE OF THE JAINAS
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 th 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 for Puvvagaya and Anuöga. For, those who hold the first view may assign to Anuöga a place prior to that meant for Puvvagaya whereas those who hold the second view may place Puvvagaya ahead of Anuöga. This means that some believe that the right place for Anuöga is just where it is first made 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 subjectmatter of Aņuögadāra and the etymology of the word 'anuyoga'. But it may be argued that this is not the correct view; for, the nature of Aņuöga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs.2 On the contrary, the two main divisions of
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 ।" Malayagiri Sūri observes while commenting upon this sūtra : “अथ कोऽयमनुयोग: ? अनुरूपोऽनुकूलो वा योगोऽनुयोग: सूत्रस्य स्वेनाभिधेयेन सार्धमनुरूप: सम्बन्धः" Hemacandra Sūri has said the same thing almost ad verbatim in his com. (p. 105) on Abhidhānacintāmaņi (III, 160). See the ending portion of the Cunni quoted here in fn. 1. The lines that follow it may be also noted: "तत्थ मूलपढमाणुयोगे त्ति, इह मूलभावस्तु तीर्थकरः, तस्स प्रथमं पूर्वभवादि अथवा मूलस्स पढमा भवाणुयोगो एत्थ तित्थगरस्स अतीतभवभावा वट्टमाणवयजम्मादिया भावा कहेजति, अहवा जे मूलस्स भावा ते मूलपढमाणुयोगो, एत्थ तित्थकरस्स जे भावा प्रसूतास्ते परियायपुरिसत्ताइ भाणियव्वा; गंडियाणुयोगो त्ति इक्खुमादिपर्वकंडिकावत् एकाधिकारत्तणतो गंडियाणुयोगो भण्णति, ते च कुलकरादियातो विमलवाहणादिकुलकराणं पुव्वभव्वजम्मणामप्पमाण० गाहा, एवमादि जं किंचि कुलकरस्य बत्तव्वं तं सव्वं कुलकरगंडियाए भणितं, एवं तित्थगरादिगंडियासु वि"