Nandisutt and Anuogaddaraim

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

Page 211

...[66]...
Again, some of the entrances' to exposition that are mentioned in the context of the discussion on the method of Upodghata are only conducive to the exposition of the Jaina Agama. But the Vedas being authorless (i. e. eternal) it is but natural that the entrances like nirgama, kāla, kṣetra, etc. can have no scope whatsoever in the Vedic system of exposition. Instead there we find a discussion on the seer (rşi) of the mantra, the main Deity (devata) of the mantra, etc. Thus we should not wonder if we do not find some entrances to exposition in the commentaries on the Vedas. But the remaining entrances are employed therein all the same. Hence we should compare the entrances to exposition that are found in the Jaina commentarial literature with the corresponding ones employed in the Vedic commentarial literature. The Vätsyāyanabhāṣya on the Nyāyasūtra specifies the three functions of a sastra (scientific work), viz. uddeśa (enumeration), lakṣaṇa (definition) and parīkṣā (examination).39 There were some who considered vibhāga (division, classification) to be a fourth function over and above the three just mentioned. The author of the Nyāyavārtika, having mentioned it as a prima facie view refutes it and establishes that vibhāga is included in uddeśa itself.40
According to Durga, the constituents of exposition are tattva, paryaya, bheda (i. e. vyutpatti), sankhyā, sandigdhodāharana and its nirvacana.41 The tattva is more or less the same as uddeśa. Again, he mentions uddeśa, nirdeśa and pratinirdeśa as the ingredients of the style of Yaska, the author of Nirukta.42 He equates uddeśa with sutra, nirdeśa with vṛtti and pratinirdeśa with vārtika. It is interesting to compare sutra, vṛtti and vārtika mentioned by Durga in the passage under consideration with bhāṣā (= sūtra), vibhāṣā (= vṛtti) and vārtika as understood by Ac. Jinabhadra and Sanghadāsagaṇi. The explanation of Bhāṣā, etc. has already been given. So, it is not necessary to repeat it here. The Mahabhaṣya of Patanjali mentions, in the beginning, the title of the śästra it is going to expound. Similarly, the Anuyogadvara too mentions the title of the śästra it has taken up for exposition. Again, the Mahabhaṣya (p. 6, 18) explains, in the beginning, the title of the sastra in question. The same method has been followed by the author of the Anuyogadvāra.
39. Nyaya Bhasya, 1.1.2
40. Nyaya Värtika, 1.1.3; Pramāņa-mīmāṁsä (Singhi Series, Bombay), Tippana, P. 4
41. Durgatikā, p. 143
42. इह शाख्ने व्याख्यारौलीयं द्रष्टव्या – उद्देशो निर्देश: प्रतिनिर्देश इति । तत्र उद्देश : सूत्रस्थानीयः तद्यथा षड्भावविकाराः इति । निर्देशो वृत्तिस्थानीयः । तथथा जायतेऽस्ति विपरिणमते इति । प्रतिनिर्देशो वार्तिकस्थानीयः तद्यथा जायते इति पूर्वभावस्यादिमाचष्ट इति । - Ibid, p. 92