Agam 32 Chulika 02 Anuyogdwar Sutra Anuogdaraim Terapanth

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This extensive Jain text, the Anuyogdwar Sutra, delves deeply into the principles and categories of Jain philosophy and practice, as presented through the lens of the Terapanth tradition. The text is meticulously structured, exploring various concepts through detailed classifications and enumerations. The summary below highlights the key areas and concepts covered.

I. Core Concepts and Divisions:

The text emphasizes the importance of Anuyog (the science of classification and analysis) in understanding Jain teachings. It explores the nature of knowledge (ñana), the sacred scriptures (sutra), and fundamental concepts like "necessity" (avasyaka) and "aggregates" (skandha).

II. Detailed Exploration of Key Terms:

• Knowledge (ñana): The text begins by defining knowledge, categorizing it into five types:

  1. Abhinibodhika-ñana (sensory/intuitive knowledge)
  2. Shruta-ñana (scriptural knowledge)
  3. Avadhi-ñana (clairvoyant knowledge)
  4. Manah-paryaya-ñana (telepathic knowledge)
  5. Kevala-ñana (omniscient knowledge)

• Necessity (Avasyaka): A significant portion of the text is dedicated to the concept of Avasyaka, which refers to essential duties or practices. It is broken down into four categories:

  1. Nama-avasyaka (nominal necessity)
  2. Sthapana-avasyaka (symbolic necessity)
  3. Dravya-avasyaka (material necessity)
  4. Bhava-avasyaka (mental/experiential necessity) Each of these is further elaborated with sub-categories, illustrating how the concept of "necessity" applies to various aspects of reality and practice.

• Scriptural Knowledge (Shruta-ñana): Similar to Avasyaka, Shruta-ñana is also analyzed through four fundamental divisions:

  1. Nama-shruta (nominal scripture)
  2. Sthapana-shruta (symbolic scripture)
  3. Dravya-shruta (material scripture)
  4. Bhava-shruta (mental/experiential scripture) The text further categorizes scriptural knowledge into different forms based on material, such as fibrous (andaka), cotton (bondaka), silk (kidaka), wool (valaya), and bark (vakra).

• Aggregates (Skandha): The concept of Skandha (aggregate or group) is also analyzed through the same four primary divisions: nama, sthapana, dravya, and bhava. This demonstrates a consistent analytical framework applied across key Jain concepts.

III. The Framework of Anuyoga and its Sub-divisions:

The text introduces the concept of Anuyoga as the method of classification. It is further broken down into four primary types:

1. Upakrama (initiation/commencement)
2. Nikshepa (placement/classification)
3. Anugama (following/deduction)
4. Naya (standpoint/perspective)

IV. Detailed Analysis of Upakrama (Initiation):

• Upakrama itself is divided into six categories:

  1. Nama-upakrama (nominal initiation)
  2. Sthapana-upakrama (symbolic initiation)
  3. Dravya-upakrama (material initiation)
  4. Kshetra-upakrama (spatial initiation)
  5. Kala-upakrama (temporal initiation)
  6. Bhava-upakrama (mental/experiential initiation)

• Sub-analysis within Upakrama: Each of these six categories is further detailed, particularly Dravya-upakrama, which is divided into Agama (based on scripture) and No-Agama (not based on scripture). No-Agama Dravya-upakrama is then further classified into three types: relating to the knower's body (jhanaka-sharira), the future body (bhavya-sharira), and that which is other than these.

V. Detailed Analysis of Nikshepa (Classification):

• Nikshepa is the fundamental method of classification, and the text explains its application to various concepts. The text details various types of classifications including:
  • Nama-nikshepa
  • Sthapana-nikshepa
  • Dravya-nikshepa (further divided into Agama and No-Agama)
  • Bhava-nikshepa (further divided into Agama and No-Agama)

VI. Other Key Concepts Explored:

• Sequence (Anupurvi): The text extensively discusses the concept of sequence (anupurvi) across different dimensions:

  • Nama-anupurvi
  • Sthapana-anupurvi
  • Dravya-anupurvi (with detailed sub-analysis into Agama and No-Agama, and further into Oopani-hita and Anopani-hita)
  • Kshetra-anupurvi (spatial sequence, again with sub-analysis into Agama, No-Agama, Oopani-hita, and Anopani-hita)
  • Kala-anupurvi (temporal sequence, similarly categorized)
  • Utkirtana-anupurvi (sequence of proclamation)
  • Ganana-anupurvi (sequence of enumeration)
  • Samsthana-anupurvi (sequence of form)
  • Samayachariya-anupurvi (sequence of conduct/etiquette)
  • Bhava-anupurvi (sequence of states/attributes)

• Pramana (Measure/Quantity): The text explores measurement (pramana) across four dimensions:

  • Dravya-pramana (material measure)
  • Kshetra-pramana (spatial measure)
  • Kala-pramana (temporal measure)
  • Bhava-pramana (qualitative/experiential measure)

• Vattavyata (Mode of Expression/Statement): The text examines different ways of expressing or stating things (vattavyata), classifying them into self-referential (svamaya), other-referential (parasamaya), and a combination of both.

• Arthadhikara (Subject Matter/Theme): The text identifies the core themes or subject matter of various sections of scripture.

• Samoayaara (Confluence/Synthesis): This concept refers to how different elements come together or are reconciled.

• Nikshepa (Classification): This is presented as a method for detailed analysis, broken down into:

  • Auhani-nirmana (creation of the ultimate)
  • Nama-nirmana (nominal creation)
  • Sutralavaga-nirmana (creation of scripture and discourse)

• Anugama (Deduction/Following): This involves tracing consequences and relationships, categorized into scriptural (sutra) and inferential (nirukti) deduction.

• Naya (Standpoint): The text elaborates on the seven primary standpoints (naya) in Jain logic: Nigama, Sangraha, Vyavahara, Rju-sutra, Shabda, Samabhirudha, Evabhuta. Each standpoint is analyzed in relation to how it perceives reality, particularly concerning existence, quantity, space, time, and states.

VII. Enumerations and Categorizations:

Throughout the text, there are extensive lists and enumerations. For example, the text meticulously lists the various names (nama) that can be applied to entities, the different types of measures (pramana), and the various temporal units (kala).

VIII. Emphasis on Detail and Nuance:

The Anuyogdwar Sutra demonstrates a profound commitment to analytical rigor. It dissects concepts into their smallest constituent parts, often applying the nikshepa framework (nama, sthapana, dravya, bhava) to each sub-category. This detailed approach ensures a comprehensive understanding of each principle.

IX. Terapanth Perspective:

While the text is the Anuyogdwar Sutra, its presentation within this context implies an interpretation and emphasis aligned with the Terapanth tradition's understanding of these foundational Jain principles.

In essence, the Anuyogdwar Sutra serves as a foundational text for understanding the systematic and analytical approach to Jain doctrine, providing a framework for classifying and comprehending the vastness of Jain philosophy and practice.