Jain Journal 1993 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 27

OCTOBER, 1993
is, then, merely an appropriation to itself and extension of the contents of this part of the Nandi. Other arguments, notably that many of the readings in the Nandi are older in special cases (see 349, 363) incline us to the same conclusion.
If now the nominal redactor of the entire Siddhanta or at least of the angas and upāngas, Devarddhigani, was also author of the Nandi, it becomes at once apparent why he referred to his own work in reference to so special a subject as the statement of the contents of the 12 angas, and the account in anga 4 is to be regarded as an insertion made after D's time. See p. 19.
I find in the Siddhānta no remarks of a redactor in reference to the Anuyogadvāras, though Leumann thinks to have discovered one (Bhag. 5, 4). In the text of Āvasy 10, 1 the Anuyogadvāras is mentioned together with, or rather after, the Nandi as a preliminary stage of advancement for the study of the sutta. (Both texts are in fact thought to introduce the study of each sutta that has been treated by a Niryukti. L)
Both sūtras are composed in prose, though occasionally [4] gāthās are inserted ; that is to say if we except the 50 verses in the commencement of the Nandı. These găthās, in which the Nom. Sgl. Masc. 1 Deci. always ends in o and not in e, are manifestly the genuine productions of their authors. In the prose part, the preservation of the nom. in e shews that there is an attempt to reproduce the language and form of the sacred texts. The Nandi embraces only 719 granthas, the Anuyogady. about twice as many.
XLI. The Nandi, Nandt or the Nandisūtram. The three sāmāyārt texts understand by Nandi, or nandikad dhavania (Avi), nandirayanavihi (Vi), an introductory ceremony, in long or short form as the case may be, for the savayakaccăņi (śrävakakstyäni), especially for the didactic exposition or the recitation of the angas, etc. It is almost probable that by this the recitation of our text is referred to. We read in Avi : tao gurū namokkara-tigapuvvaṁ namdiṁ kad dhai, să ce yaṁ : nāņaṁ pam. caviham, and then follows the real commencement of the Nandi. See below. This is, however, soon interrupted, and the citation passes to that variant textual form which is found in Anuyogady. Anot then occurs, and finally that enumeration of the sacred texts is reached which is found later on in the Nandi. We have, therefore, here no immediate citation from the text of the Nandi but a relation based essentially on the same foundation but in its form independent, a relation whose designation by the same word is based upon the appellative signification