Anuyoga Aur Unke Vibhag - Book Summary

Here's a comprehensive summary of the provided Jain text, "Anuyoga aur Unke Vibhag" by Munishri Kishanlal, focusing on the concept and divisions of Anuyoga:

Introduction to Language and Anuyoga:

The text begins by defining language as the system of expressed sounds used for communication and the exchange of ideas and intentions between people. It emphasizes that language, along with script (lipī), is a valuable asset for humanity, enabling the permanence of thought and facilitating critical analysis. The purity of language is linked to the purity of the soul, much like Lord Mahavir's pure speech stemmed from his purified soul after eradicating attachment and aversion.

The concept of Anuyoga is introduced by referencing the statement that Arhats (Jinas) speak in terms of "artha" (meaning/essence), which is then compiled into "sūtras" (scriptural aphorisms) by their chief disciples (Ganadharas). The value of these sutras is derived from their connection to the meaning provided by the Arhat. Anuyoga is essentially a methodology of interpretation or explanation, with the Anuyogadvāra being a dedicated scripture for this purpose.

Etymology and Meaning of Anuyoga:

The term "Anuyoga" is etymologically derived from "anu-oyanam" or "anuyojanam," meaning "to join" or "to connect." It signifies connecting things, ideas, or scriptures in relation to the teachings of the Bhagavan (Jina). Another interpretation from the Abhidhan Rajendra Kosh suggests "anuyoga" as the union of great meaning with a small sutra. The word "yoga" itself is explained as referring to the activities of mind, speech, and body in Jain philosophy. The text acknowledges that the meaning of words can evolve over time and stresses the importance of understanding the context, origin, and purpose of a word's usage to grasp its true essence. Ultimately, Anuyoga is defined as the appropriate relationship between scripture and its meaning, encompassing all valid verbal expressions that align with the Arhat's speech.

Divisions of Anuyoga in Jain Agamas:

The text highlights that Jain Agamas describe numerous divisions of Anuyoga. Specifically, the Nandi Sūtra mentions two main divisions within the Vṛṣṭivāda section:

Mūla Prathamānuvoga (Original Prathamānuvoga): This division focuses on the detailed life stories and attributes of Tirthankaras, from their pre-enlightenment existences (pre-births leading to right belief), their celestial abodes, lifespan, demise, birth, coronation, renunciation, austerities, fasts, attainment of omniscience, establishment of the religious order, their physical characteristics (stature, color), their disciples, Ganadharas, monks, nuns, the size and composition of the fourfold community, those who attained omniscience, mind-reading knowledge, clairvoyance, right knowledge, scriptural knowledge, debaters, those who ascended to Anuttara Vimanas, the number of souls liberated, and those who attained liberation through specific practices like Pādapopagamanan (fasting until death). It essentially narrates the spiritual journey from the attainment of right belief to the Tirthankara stage.
Gaṇḍikānuvoga: This refers to a method of presenting meaning that follows a particular theme, akin to the segments within an sugarcane stalk. It is further subdivided into various types, each focusing on the biographies of significant figures or concepts:
- Kulakara Gaṇḍikānuvoga (Lives of Kulakaras like Vimalavāhana)
- Tirthankara Gaṇḍikānuvoga (Lives of Tirthankaras)
- Gaṇadhara Gaṇḍikānuvoga (Lives of Ganadharas)
- Chakravartī Gaṇḍikānuvoga (Lives of Chakravarthi Kings like Bharata)
- Dashārha Gaṇḍikānuvoga (Lives of Dashārhas like Samudravijaya)
- Baladeva Gaṇḍikānuvoga (Lives of Baladevas like Rama)
- Vāsudeva Gaṇḍikānuvoga (Lives of Vasudevas like Krishna)
- Harivaṃśa Gaṇḍikānuvoga (Lives of great men born in the Harivamsa)
- Bhadra Bahu Gaṇḍikānuvoga (Biography of Acarya Bhadra Bahu)
- Tapa Karma Gaṇḍikānuvoga (Description of various forms of austerities)
- Chitrāntara Gaṇḍikānuvoga (Description of individuals from the lineage of Rishabha and Ajita who attained liberation or went to Sarvārthasiddhi during the gap between their lives)
- Utsarpiṇī Gaṇḍikānuvoga (Detailed description of the ascending half-cycle of time)
- Avasarpiṇī Gaṇḍikānuvoga (Detailed description of the descending half-cycle of time)
- And descriptions of moving through celestial, human, animal, and hellish realms, and various transmigrations.

The text notes that the composition of these Gaṇḍikās by various Ācāryas is mentioned as early as the 7th century CE in the Pañca Kalpa Chūrṇi. A specific incident involving Acarya Kalikacharya is cited, where his Gaṇḍikās were initially not accepted by the Sangha but were later approved after review by knowledgeable scholars, demonstrating the importance of their accuracy and acceptance.

Digambara Tradition's Perspective:

It is mentioned that the Digambara tradition primarily recognizes only Prathamānuvoga, believing that the Tirthankara Purāṇa encompasses all other Purāṇas.

The Fourfold Division of Anuyoga:

The text states that the Jain Agamas were not initially divided into Anuyogas. It was Ārryarakṣita, a principal disciple of Vajrasvāmī (around the 6th century BCE), who, for the welfare of the preached word, divided the Anuyoga into four categories to facilitate the study and practice of Śruta (scriptural knowledge) by those desirous of learning.

This division was necessitated by the observation that even exceptionally intelligent scholars like Durbalikāputra Puṣyamitra were struggling to retain their extensive knowledge due to the lengthy time taken for instruction. Recognizing the potential loss of wisdom, Ārryarakṣita divided the scriptural literature into four parts:

Charaṇa Karaṇānuvoga: This division focuses on the process of self-realization and liberation, which is the ultimate goal of all philosophies. It includes scriptures like Āchārāṅga. "Charaṇa" means that by which one reaches the far shore of the ocean of existence, analogous to how feet help one reach a destination. Charaṇa Karaṇānuvoga is crucial for the soul to attain its true nature. It is said to have 70 divisions, also known as Charaṇa Saptati, detailing aspects like the five Mahāvratas, ten types of monastic conduct, seventeen types of restraint, ten types of services, nine types of control over passion, the three jewels (right faith, knowledge, conduct), twelve types of austerities, and four types of control over anger. "Karaṇa" refers to that which strengthens Charaṇa, encompassing the actions of doing, causing to be done, and approving. It is described as having 70 forms related to purity of the alms-bowl (Piṇḍa Viśuddhi), including aspects like samitis, bhavanās, pratimās, sense control, examination, guptis, and abhigrahas.
Dharmakathānuvoga: This division includes scriptures like Uttarādhyayana and Ṛṣibhāṣita. It primarily narrates the life stories and special qualities of significant individuals, inspiring people to turn away from lower existences and follow the right path.
Gaṇitānuvoga: This division deals with scriptures that emphasize mathematics and calculations. Scriptures like Sūryaprajñapti are included here. Gaṇitānuvoga helps in understanding concepts like lifespan, transmigration, and various states of existence.
Dravyanuvoga: This division defines "Dravya" as that which possesses attributes and states (paryāyas). It deals with the relationship between Dravya and all its actual and potential states. Scriptures like Dṛṣṭivāda are placed within this category. The text further connects this to logic, where the description of the nature of reality is divided into ten parts, with Dravyanuvoga being the first, concerning the consideration of Dravya.

The text concludes with a quote from the Dhammapada, defining a monk (Bhikkhu) as one who controls their hands, feet, and speech, is highly restrained, absorbed in spirituality, meditative, solitary, and content.