Agam 31 Chulika 01 Nandi Sutra Nandi Terapanth

The provided text is a segment of the Jain scripture, the Nandi Sutra, specifically focusing on the classification and description of different types of knowledge (jnana) and the canon of scriptures (anga-prajna). It appears to be a detailed exposition, possibly a commentary or a detailed outline of the sutras, that elaborates on the conceptual framework of Jain epistemology and scripture.

Here's a breakdown of the key themes and content presented in the text:

I. Enumeration of Knowledge (Jnana):

The text begins by listing and defining the five types of knowledge in Jainism:

• Abhinibodhika Jnana: Sensory knowledge or empirical knowledge.
• Shruta Jnana: Scriptural knowledge, derived from listening to or studying the teachings of the Tirthankaras.
• Avadhi Jnana: Clairvoyance or knowledge of the form of things, extending beyond the senses.
• Manahparyaya Jnana: Telepathy or knowledge of the thoughts of others.
• Kevala Jnana: Absolute or omniscience, the highest form of knowledge.

II. Classification of Knowledge into Direct and Indirect:

The text then categorizes knowledge into two main types:

• Pratyaksha (Direct): Knowledge gained directly through sensory or non-sensory perception.
  • Indriya Pratyaksha: Sensory knowledge obtained through the five senses (sight, hearing, smell, taste, touch).
  • Noinrdriya Pratyaksha: Non-sensory direct knowledge, which includes Avadhi, Manahparyaya, and Kevala Jnana.
• Paroksha (Indirect): Knowledge gained through inference, reasoning, or testimony. This is further divided into:
  • Abhinibodhika Jnana Paroksha: This seems to be a specific classification of sensory knowledge as indirect, possibly referring to the process of interpretation and inference after initial sensory input.
  • Shruta Jnana Paroksha: Scriptural knowledge is inherently indirect as it relies on the transmission of teachings.

III. Detailed Exposition of Avadhi Jnana:

A significant portion of the text is dedicated to Avadhi Jnana, explaining its characteristics and types:

• Origin: It can be "bhavapratyayika" (born from one's lineage or birth, like in gods and hell beings) or "kshayopashamika" (born from the subsidence and extinction of karmas, like in humans and celestial beings).
• Characteristics: Avadhi Jnana is described in terms of its scope, which can be:
  • Anugamika: Extending along a particular path.
    • Antagata: Limited to a specific range (e.g., forward, along the path, sideways).
    • Madhyagata: Limited to a middle range.
  • Ananugamika: Not extending along a path, but limited to the immediate vicinity of its origin.
  • Vardhmana: Increasing knowledge.
  • Hayamana: Decreasing knowledge.
  • Prativayi: Knowledge that appears and disappears.
  • Aprativayi: Knowledge that is stable and does not disappear.
• Scope in terms of Substance, Space, Time, and Mode: The text elaborates on how Avadhi Jnana pertains to different aspects of reality.

IV. Detailed Exposition of Manahparyaya Jnana:

The text then delves into Manahparyaya Jnana, clarifying its nature and the beings who possess it:

• Possessors: It is exclusive to humans, specifically those born in wombs (gamvavukrantika), living in karmabhumi (karmabhumi-gamvavukrantika), with a limited lifespan (sankhyeyavashayuka), who are fully developed (paryattaka), have right faith (samyakdrushti), are disciplined (samyata), and possess special powers (riddhipatta).
• Types: It is also described as "Rjumati" (straightforward, simple) and "Vipulmati" (extensive, broad). The text details their scope in terms of substance, space, time, and mode.

V. Detailed Exposition of Kevala Jnana:

The highest form of knowledge, Kevala Jnana, is also described:

• Types: It is divided into "Bhavastha Kevala Jnana" (omniscience while in embodied existence) and "Siddha Kevala Jnana" (omniscience of the liberated souls).
• Further Divisions: Bhavastha Kevala Jnana is categorized into "Sajogi" (with residual body and mind) and "Ajogi" (without body and mind). Similarly, Siddha Kevala Jnana is divided into "Anantara Siddha" (those who attained omniscience immediately before liberation) and "Parampara Siddha" (those who attained it earlier and then liberated).

VI. Detailed Exposition of Shruta Jnana (Scriptural Knowledge):

The text then elaborates on Shruta Jnana as a form of indirect knowledge:

• Classification: It is presented in various ways, including:
  • Akshara Shruta: Knowledge from letters or script.
  • Anakshara Shruta: Non-scriptural knowledge (e.g., sounds, odors, tastes, touches).
  • Sannishruta: Knowledge derived with or without specific analytical processes.
  • Samya Shruta: Right scriptural knowledge.
  • Mithya Shruta: Wrong scriptural knowledge.
  • Sakhiya/Anakhiya: Knowledge with or without continuity.
  • Gamiya/Agamiya: Knowledge that is transferable or not.
  • Angapravishtha: Scriptures that are part of the canon.
  • Angabahira: Scriptures that are outside the canon.
• The Twelve Angas: A significant portion details the Twelve Angas of the Jain canon (Agamas), listing their names and briefly describing their content and structure:
  • Acharanga, Sutrakrutanaga, Sthana, Samavaya, Vyakhyaprajnapti, Jnatadharmakatha, Upasakadasa, Antakruddasa, Anuttaropapatikadasa, Prashnavyakarana, Vichara Shruta, and Drishtivada.
  • The text provides details about the number of chapters, sections, verses, and the overall scope of each Anga.

VII. Discussion on "Anunnandi" and "Yoganandi" (Appendices):

The latter part of the text includes two appendices:

• Anunnandi (Parishishta 1): This section discusses the concept of "Anunnandi" (non-separate or not different). It explores how things can be considered non-separate based on name, designation, substance, space, time, or mode. It differentiates between names and designations, and provides detailed classifications of how substances can be non-separate, including those obtained through scripture (Agama) and those not (No Agama). This section highlights the subtle distinctions in Jain philosophy regarding identity and difference.
• Yoganandi (Parishishta 2): This section seems to focus on the application of "Anunnandi" in relation to knowledge (Jnana), particularly Shruta Jnana. It discusses how the concepts of "Uddesha," "Samuddesha," "Anunnandi," and "Anuyoga" apply to different parts of the scripture (Angapravishtha and Angabahira) and to the practices of monks and nuns (e.g., Samayika, Kausarga, Paccakkhana). It emphasizes the importance of scriptural study and the correct understanding of Jain principles.

Overall Purpose and Significance:

The Nandi Sutra, as presented in this excerpt, serves as a foundational text for understanding Jain epistemology and the structure of the Jain canon. It systematically categorizes different types of knowledge, meticulously defines their characteristics, and outlines the contents of the sacred scriptures. This detailed classification is crucial for the proper study and practice of Jainism, enabling adherents to cultivate right faith, knowledge, and conduct. The appendices suggest a deeper dive into specific philosophical concepts related to non-duality and the practice of understanding scriptural knowledge.