Nandisutt and Anuogaddaraim

Author(s): Devvachak, Aryarakshit, Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 208

...[63]...
contained in the sutras (su. 600). But at this place this act is not deemed necessary, because in the third entrance to exposition, viz. anugama before the explanation of the sutra as a whole the act of determining the intended senses of the padas contained therein becomes indispensable. This being the case, to avoid repetition the act of determining the intended sense of the padas through the method of nikṣepa is deferred. This explanation has been given by the sutrakāra himself and Ac. Jinabhadra has corroborated it (gāthā 957-965).
(iii) Anugama
Anugama (su. 601-605) is the third main entrance to exposition. It has two constituents-sūtrānugama and niryuktyanugama. The niryuktyanugama has three divisions-nikṣepa, upodghata and sutra-sparsika (su. 602). It has been said that out of these three divisions, niksepa has already been discussed (su. 603). This means that exposition through nikṣepa has already been undertaken when in the foregoing part (sū. 9, 30, 52, etc.) the padas like avaśyaka are explained in strict accordance with their meaning (anugama). Hence it is not necessary to take it up here again.
After nikṣepa comes upodghata (introduction, preface). In the upodghata the commentator discusses 26 points regarding the text (in the present case sämäyika-adhyayana). At this juncture the Anuyogadvāra enumerates all the 26 points (su. 604). They are as follows. (1) uddeśa i. e. mentioning the general name, (2) nirdeśa i.e. mentioning a particular name or title, (3) nirgama i. e. information as to wherefrom, how and by whom a particular adhyayana originated, (4) kṣetra i.e. information regarding the region where it was preached, (5) kála i.e. information regarding the period when it was preached, (6) puruşa i.e. information regarding the person who preached it, (7) karana i.e. information regarding the reason why a particular ganadhara (here Gautama) accepted the preachings, (8) pratyaya i.e. information regarding the confidence with which it was preached, (9) lakṣaṇa i.e. mentioning the characteristic nature of the subjectmatter, (10) nayavicãra i.e. exposition of the subject through the method of nayas, (11) samavatāraṇā i. e. introducing properly the subject or topic expounded through the method of nayas; or, determining in the scheme of the entire text the place of the topic expounded through the method of nayas, (12) anumata i.e. determining as to which sāmāyika is recognised by different nayas, (13) kim i.e. nature of sāmāyika, (14) types of sāmāyika, (15) persons entitled to acquire or perform it, (16) place where it should be performed, (17) with respect to which subject one should perform it, (18) as to how it could be acquired, (19) as to how long it continues steadily, (20) as to how