Anuyogdwar Sutra - Book Summary

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The Anuyogdwar Sutra is a significant Jain text, considered a Chulika Sutra (appendix or supplement) and classified among the Ganana Mala Sutras (enumeration-based sutras). Attributed to Arya Rakshit, it lays out the style and methodology for understanding the Agamas (Jain scriptures) and their commentaries. This stylistic approach is also evident in the Shatkhandagama with its Dhavala Tika by the Digambara tradition.

The text emphasizes the importance of Jain Agamas as the source of Jainism, illuminating the path of right conduct, philosophy, culture, and knowledge, dispelling ignorance, and preserving the unbroken stream of Shruta Gyan (scriptural knowledge). Agamas are the direct pronouncements of the omniscient, all-seeing, and detached Lord Mahavir, offering invaluable insights into self-knowledge and detachment. They contain the secrets of the atom and the universe, guiding individuals across the ocean of birth, aging, and death towards eternal bliss.

The Anuyogdwar Sutra is highlighted as a key to understanding all Agamas and their interpretations. It's compared to the apex of a grand temple, enhancing the glory of the entire Agamic structure, much like the Nandi Sutra. The Nandi and Samvayanga Sutras mention that the Agamas like Acharaanga have countable Anuyogas, and the Bhagavati Sutra elaborates on Naya Vicahrana (analysis of different viewpoints) from the Anuyogdwar Sutra. This suggests that the Anuyogdwar Sutra encapsulates the interpretative methodologies prevalent during Lord Mahavir's time. It employs a unique style of defining a term and then specifying which meaning is relevant in a particular context, a method also found in Vedic and Buddhist literature.

Anuyog and Anuyogdwar Defined:

Anuyog is derived from the prefix 'Anu' (meaning according to or in accordance with) and 'Yog' (meaning union or application). It signifies the application or connection of a sutra or word in a consistent and appropriate manner.
Anuyog, Niyog, Bhasha, Vibhasha, and Vartika are considered synonymous terms.
The text illustrates the concept of Anuyog through five analogies from carpentry:
1. Suchi Karma: Drawing a line to guide cutting away excess wood.
2. Mudra Karma: Marking the wood with a symbol.
3. Pratigha Karma: Removing the unwanted parts.
4. Sambhavadal Karma: Cutting the wood into required sections.
5. Vartika Karma: Finishing and polishing the object. These processes, like Anuyog, help in extracting the complete, appropriate meaning from scriptures.
Other texts like Dravya Sangraha and Kashayapahud also define Anuyog and Anuyogdwar as instruments for understanding meaning, with Anuyogdwar being a process of inquiry and deliberation.
The concept of four Anuyogdwaras (gates of inquiry) for the great city of discourse (Pravachan Anuyog) are identified as Upakrama, Nikshepa, Anugama, and Naya.
The Tattvartha-abhigama Sutra describes fourteen Anuyogas or investigative gates for detailed knowledge of principles.

The Four Anuyogas (Divisions of Jain Literature):

While the original structure of the Agamas was undivided, the practice of separating the study into different Anuyogas emerged. Arya Rakshit is credited with compiling the Anuyogdwar Sutra, which formalized this separation. The major traditions recognize four Anuyogas:

Digambara Tradition: Prathamanuyoga (narrative), Charan anuyoga (conduct), Karananuyoga (action/cosmology), and Dravyanuyoga (substance/metaphysics).
Shvetambara Tradition: Charanacarana anuyoga (conduct and discipline), Dharmakathanuyoga (religious narratives), Ganitanuyoga (mathematics/cosmology), and Dravyanuyoga (substance/metaphysics).

These Anuyogas provide rich analysis of principles, history, Jain ethics, and the theory of karma.

The Compilation of Anuyogdwar Sutra:

Before Arya Rakshit, the tradition was to impart all four Anuyogas simultaneously. However, due to the challenge of retaining such comprehensive knowledge, Arya Rakshit developed the Anuyogdwar Sutra to systematize the study. This was completed around 592 Vir Nirvan (122 AD) in Dashpur. The sutra comprises:

Four Doors (Anuyogdwara): Upakrama (Introduction/Approach), Nikshepa (Placement/Categorization), Anugama (Inclusion/Analysis), and Naya (Viewpoint/Doctrine).
Length: Approximately 1899 shlokas (verses).
Structure: 152 prose sutras and 143 poetic sutras.

The interpretative style of Lord Mahavir's time is clearly followed in the Anuyogdwar Sutra and subsequently in other Shvetambara and Digambara texts.

Content and Structure of Anuyogdwar Sutra:

The sutra begins with an invocation of the five types of knowledge, then proceeds to discuss:

Upakrama (Introduction/Approach): This section constitutes a significant portion of the Anuyogdwar Sutra. It explains the purpose of scripture, the method of explaining sutras (anuyog), the proper way of presenting a subject (upakrama), the placement of terms (nikshepa), the complementary meaning of a sutra (anugama), and the acceptance of a part of an infinitely characterized reality (naya).
- Upakrama is further categorized by Nama (name), Sthapana (establishment/representation), Dravya (substance), Kshetra (space), Kala (time), and Bhava (state). It also includes sub-classifications like Anupurvi (sequence), Nama, Pramana (measure), Vaktavyata (statement), Arthadhikara (meaning-based sections), and Samavatar (combination/application).
- The detailed analysis of Anupurvi (sequence) covers ten types, including Namanupurvi and Sthapananupurvi.
- The Nama section discusses various subjects like alphabetics, soul-locations, cosmic structure, six aras (periods), phonetics, eight grammatical cases, nine rasas (emotions), states of the soul, characteristics of pudgala (matter), musical language, and compounds.
- The Pramana (measure) section extensively discusses Dravya, Kshetra, Kala, and Bhava measures, outlining methods to quantify various entities. It also covers types of direct perception (Pratyaksha) like sensory and non-sensory perception (avadhi, manah paryaya, keval jnan) and indirect perception (Anumana, Upamana, Agama).
- Naya Pramana is explained through three examples (prastaka, vasati, and pradesha) illustrating the seven nayash (viewpoints): Naigama, Sangraha, Vyavahara, Rjusutra, Shabda, Samabhirudha, and Evambhuta. Understanding these nayash helps in discerning what to accept and reject in life.
Nikshepa (Placement/Categorization): This is the second door and has three main divisions: Oghanishpanna Nikshepa (originally existing), Namanishpanna Nikshepa (name-based), and Sutralapaka Nikshepa (pronunciation-based). Each of these has further subdivisions.
Anugama (Inclusion/Analysis): The third door, with two main divisions: Sutranugama and Niryuktyanugama. The latter has further sub-classifications, including twenty-six types of Upo-dghata Niryuktyanugama.
Naya (Viewpoint/Doctrine): The fourth door, which states that "as many words, so many nayash," but ultimately subsumes all into the seven mentioned above. Each naya offers a specific perspective on reality.

Conclusion:

The Anuyogdwar Sutra is described as a comprehensive glossary of Jain technical terms and principles. Its complex structure with extensive use of Upakrama and Nikshepa styles and numerous subdivisions makes it challenging but highly valuable for understanding the depths of Jain philosophy. The sutra demonstrates that truth has multiple dimensions and that the methods of bhed-prabhed (classification and differentiation) and naya-nikshepa facilitate the realization of truth. It requires firm resolve, a clear perspective, and a thirst for truth.

The text also provides a chart illustrating the six adhyayanas (chapters) of the Avashyaka sutra (Samayika, Chaturvimsatistava, Vandana, Pratikramana, Kayotsarga, Pratyakhyana) and how they relate to the four Anuyogdwaras and various nayash.