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śramana himself. Devarddhigaņi, asserts Pandit Becharadas, introduced some special features while embodying the Sūtras into took form. Reference was made to a particular book or place for similar excerpts recurring in the Agamas, for instance jahā uvavāie jahā pannavaņāe", and so on. The use of 'java' was made between the first and the last word instead of repeating the same excerpt recurring at different places in the same Agama, for instance,' 'ņāgakumārā jāva vibaranti”, “teņam kālenań jāva parisā niggayā”, and so on. Even though this way of inter-reference and abridgement was initiated by Devarddhigani, the process was definitely developed ia the subsequent period too. There is no uniformity of abridgement in the versions that are extant before us. In some versions a passage is shortened while in others it is fully expanded. The commentators have mentioned this phenomenon in sone places. For instance, in the Aupapātika Sūtra we find the following two passages "ayapāyāni va jāva annayarāiṁ vā" and "ayabandhaņāņi vā jāva aņņayarām ā". In the versions available to the author of the Vrtti these two passages were in their abridged form, but in other versions these passages are written in full. This tas been noticed by the author of the Vrtti. The scribes too, in many places, did not repeat the passages for the second time according to their own converience and in the subsequent versions they were blindly followed. For instance, in the Rāyapasenaiya sútra we find the reading "savviddhie akālaparihina”. This reiding does not have any sign indicating its incomplete nature, but if we supply the gap between “savviddhie" and "akāla parihiņā”, the complete passage comes o be "savviddhie savvajuttie savvabalenam savvasamudaeņam savvādareņam savvavibhūsāe savvavibhūie savvasambhameņam savvapuppba.vattha-gandha-mallālamlaregam savvadivvatumdiyasadda sannivāenam mahayı iddhie mahayā juie máhayā balenam mahayā samudaenam mabayā varatudiyayajamaga samaga paduppa āiyaraveņam samkha-panava-padaba-bheri-jhallāri-kharamuhi
ava-nadaha-bheri-ihalläri-kharamuhi hudukka-munya-muimga dumdubhi nigghosa näiyakhenam niyaga parivālasaddhi samparivudi sājm sājí jāņavimănăim durudhā samāņā akālaparibiņā," It cannot be denied that the subsequent ācāryas referred to the Nandīsūtra in the other Agamas for the purpose of abridgement. But it cannot be admitted that Devarddhigani did no, follow this method of shortening while committing the Agamas to writing. There should therefore be no difficulty in admitting that the composition of the Nandīsūtta was an accomplished fact by the time the Council was convened. The Principal Commentaries :- 1. Nardi Cúrni; 2. Nandi-fikā (Haribhadia); 3. Nandi ţikā (Malayagiri).
ANUYOGADVĀRA
Nomenclature
This is a sútra of the nature of a commentary. Anuyoga means exposition or disquisition. There is no specific subject-matter of this sútra. It indicates only the process of explaining the Agamic Sūtru.
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