Agam 44 Nandisuyam Padhama Chuliya Mulam PDF File

Here's a comprehensive summary of the provided Jain text, "Agam 44 Nandisuyam Padhama Chuliya Mulam," based on the given pages.

Book Title: Agam 44 Nandisuyam Padhama Chuliya Mulam (Nandi Sutra, First Section) Author(s): Dipratnasagar, Deepratnasagar Publisher: Deepratnasagar Series: Jain Aagam Online Series-44

Overall Purpose: This text is an Agam (canonical scripture) of Jainism, specifically the Nandi Sutra, presented in its "Padhama Chuliya" (First Section). It systematically explains the nature of knowledge (Jnan) and its various classifications, as well as aspects of Jain canonical literature and practices. The text emphasizes the importance of correct understanding, virtuous conduct, and the path to liberation.

Key Sections and Content:

1. Introduction and Salutations (Page 1-3):

• The text begins with salutations to the pure and true vision (Nammō namō nimmala-dasaṇassa) and to Guru Dipratnasagar.
• It includes invocations to Lord Mahavir (Jayay jagajjiivajōnī-viyāṇao Jagagurū jagāṇandō... Jaya su'āṇaṁ prabhavō tīrthayarāṇaṁ apacchimō jaya...) and praises the Jain Sangha (community) for its virtues, discipline, and knowledge.
• There are tributes to various Tirthankaras and Ganadharas (disciples of Mahavir).

2. Classification of Knowledge (Jnan) (Page 3-12): This is the core of the Nandi Sutra, detailing the different types of knowledge:

• Five Types of Knowledge (Page 5, Sutra 53):

  • Abhinibodhik Jnan (Avagaha): Sensory and mental knowledge gained through sensory organs and the mind.
  • Shrut Jnan (Shruta): Knowledge acquired through scriptures and learning from others.
  • Avadhi Jnan (Avadhi): Clairvoyant knowledge of subtle objects within a specific spatial and temporal limit.
  • Manahparyav Jnan (Manahparyav): Telepathic knowledge, the ability to know the thoughts of others.
  • Keval Jnan (Keval): Omniscience, complete and perfect knowledge of all substances and their states, possessed by liberated souls and Tirthankaras.

• Direct and Indirect Knowledge (Page 5, Sutra 54):

  • Pratyaksha (Direct): Knowledge obtained directly without the mediation of senses or mind.
  • Paroksha (Indirect): Knowledge acquired through the mediation of senses or mind.

• Detailed Breakdown of Pratyaksha (Direct Knowledge) (Page 5-7):

  • Indriya Pratyaksha (Sensory Direct Knowledge): Knowledge gained through the five senses (hearing, sight, smell, taste, touch).
  • No-Indriya Pratyaksha (Non-Sensory Direct Knowledge):
    • Avadhi Jnan: Explained further, classified into Bhavapratyayi (born from the nature of the soul, possessed by gods and hell-dwellers) and Kshayopashami (born from the destruction and subsidence of karmas, possessed by humans and five-sensed animals).
      • Bhavapratyayi Avadhi: Possessed by beings in hells and heavens.
      • Kshayopashami Avadhi: Attained by humans and five-sensed animals through karmic suppression. It is further analyzed into:
        • Anugami: Knowledge that extends to certain limits (e.g., forwards, backwards, around).
        • Ananugami: Knowledge limited to the immediate location of origin.
        • Vardhamanak: Knowledge that increases.
        • Hiyamanak: Knowledge that decreases.
        • Prativāyi: Knowledge that declines.
        • Aprativāyi: Knowledge that does not decline.
      • The text elaborates on the spatial and temporal extent of Avadhi Jnan.
    • Manahparyav Jnan: Detailed explanation of its origin in humans, specific qualities, and limitations (e.g., it cannot know the thoughts of celestial beings). It is further divided into Ujumati (simple thought-reading) and Vimalamati (refined thought-reading).
    • Keval Jnan: The ultimate knowledge, possessed by liberated souls and Tirthankaras. It is described as eternal, all-pervasive, and unchanging. It's classified into Swayogi Keval Jnan (with the body) and Ayogi Keval Jnan (without the body).

• Detailed Breakdown of Paroksha (Indirect Knowledge) (Page 9-12):

  • Abhinibodhic Jnan (Mati Jnan): This is the primary indirect knowledge, the foundation of all other indirect knowledge. It is further classified:
    • Shyopayogik (supported by senses): Further divided into sensory and mental aspects.
    • Aushyopayogik (not supported by senses): This involves innate intellect and is described as originating from Utpattikā (natural intelligence), Vainayikā (intelligent from discipline), Karmayikā (intelligent from karma), and Pariṇāmayikā (intelligent from transformation). Examples of each are given.
    • Sut Nisrit (derived from scripture): Knowledge obtained through scriptures, involving steps like Uggaha (perception), Iha (investigation), Avaya (conclusion), and Dharana (retention).
    • Asut Nisrit (independent of scripture): Knowledge gained independently, described with examples of innate intelligence.
  • Shrut Jnan: Knowledge derived from scriptures. It's classified based on the nature of the scripture (e.g., Akshara - literal, Anakshara - non-literal), the state of the knower (Sanni - with contemplation, Asanni - without contemplation), the correctness of the knowledge (Samyak - right, Mithya - wrong), and its relation to the scripture itself (Gamya - part of scripture, Agamya - outside scripture).
    • The text details the structure of the Jain Agamas (the twelve Angas and the fourteen Purvas) and how Shrut Jnan relates to them.

3. The Twelve Angas (Canonical Divisions) (Page 13-21): The text provides a detailed description of the twelve canonical Angas of Jainism, outlining their content and significance:

• Acharanga Sutra (Acharanga): Deals with conduct, discipline, and ethical behavior.
• Sutrakritanga Sutra (Sutrakritanga): Discusses philosophical views and refutes heterodox opinions.
• Sthana Sutra (Sthana): Classifies substances and entities.
• Samavaya Sutra (Samavaya): Deals with the classification and enumeration of various categories.
• Vyakhyaprajnapti Sutra (Vyakhyaprajnapti/Bhagavati Sutra): Explains the Jain cosmology, philosophy, and practices.
• Jnatadharmakatha Sutra (Jnatadharmakatha): Narrates stories and parables illustrating Jain teachings.
• Upasakadasa Sutra (Upasakadasa): Describes the lives and duties of lay disciples (Upasak).
• Antakritadasa Sutra (Antakritadasa): Narrates the lives of ascetics who attained liberation.
• Anuttaraupapatika Dasaha Sutra (Anuttaraupapātikadaśā): Deals with souls born in the highest heavens.
• Prashnavyakaranani Sutra (Prashnavyakaranani): Answers various questions related to Jain principles.
• Vipaka Sutra (Vipaka): Explains the results of actions (karma).
• Drishtivada Sutra (Drishtivada): The last Anga, considered to contain the essence of all knowledge and is further divided into various sub-sections (like Parikarma, Sutra, Purvagata, Anu-yoga, Chulika).

For each Anga, the text often mentions the number of sections, chapters, verses, and the type of knowledge it encompasses.

4. Appendix Sections (Page 22-26):

• Anunnanandi (Praiseworthy/Accepted Knowledge) (Page 22-25):

  • This section discusses the concept of "Anunna," which relates to acceptance or approval in different contexts.
  • It classifies Anunna into six types: Namānunna (name-based), Sthapanānunna (symbolic representation), Dravyānunna (substance-based), Kshetraṇānunna (space-based), Kālāṇunna (time-based), and Bhāvānunna (state-based).
  • Each type is explained with examples, covering both worldly (Laukika) and supra-worldly (Lokāntara) contexts. This section seems to explore the understanding and application of knowledge and its elements.

• Joganandi (Connected Knowledge) (Page 25-26):

  • This section focuses on the "Joganandi" aspect, implying a connection or application of knowledge.
  • It reiterates that while four types of knowledge (Avadhi, Manahparyav, Keval, and Shrut) are foundational, only Shrut Jnan has detailed explanations of its "Uddesha" (description), "Samuddesha" (detailed exposition), "Anunna" (acceptance/application), and "Anu-yoga" (related studies).
  • It then traces this linkage back to the Angas and Upangas (sub-sections of canonical literature), emphasizing how the entire body of Jain scriptures is interconnected and supports the understanding of Shrut Jnan. It highlights that the Anga-based scriptures and external texts (Agam Bahira) are equally subject to description, exposition, application, and related studies.

Overall Significance: The Nandi Sutra, as presented here, is a foundational text for understanding the epistemology of Jainism. It systematically categorizes knowledge, highlighting the path from sensory perception to omniscient knowledge. The detailed exposition of the Angas underscores the vastness and depth of Jain scriptural knowledge and its organized structure. The appended sections likely delve into the nuances of applying and relating this knowledge, both within the scriptures and in the broader context of spiritual practice.