Anuyogdwarsutra Aur Vaidik Vyakhyan Paddhati Ki Tulna

Here's a comprehensive summary in English of the provided Jain text, "Anuyogdwarsutra aur Vaidik Vyakhyan Paddhati ki Tulna" by Kanji Patel:

This comparative study by Kanji Patel examines the similarities and differences between the commentary methods outlined in the Jain text Anuyogdwarsutra and the traditional Vedic exegesis.

Vedic Commentary Practices:

The author begins by describing the Vedic approach to commentary. Key features highlighted include:

• Repetition (Punarukti): Emphasizing a point through repetition.
• Etymology (Vyutpatti): Explaining words through their origins.
• Synonyms (Paryay): Using alternative words to clarify meaning.
• Use of Figures of Speech (Alankars): Employing metaphors and similes to enhance understanding.
• Specific Methodologies:
  • Yaska's Method: Incorporating Uddesha (statement), Nirdesha (description), and Pratinirdesha (reaffirmation).
  • Durgacharya's Seven Characteristics of Commentary: Tattva Paryay (essence/synonyms), Bhed (differences), Sankhya (enumeration), Sandigdha (doubtful points), Udaharan (examples), and Nirvachan (definition).
  • Patanjali's View: Commentary involves examples, counter-examples, and the introduction of new insights (Unmesh).
  • Vatsyayana's Three Points: Uddesha (statement), Lakshana (definition), and Pariksha (examination). The concept of 'division' (Vibhaga) was also likely considered.
  • Sridhara's Twofold Classification: Challenging the threefold classification and suggesting scripture follows an Uddesha-Lakshana (statement-definition) approach.
  • Later Stages: Eventually, five aspects were recognized: Padachheda (word division), Padarthokti (explanation of meaning), Vigrah (sentence construction), Vakyayojana (sentence arrangement), and Purvapar Samadhan (resolution of antecedent and consequent).

Similarities between Vedic and Anuyogdwarsutra Commentary:

Despite distinct origins, the text identifies several commonalities in their interpretive approaches:

• Nirukta/Niyukti: The foundational explanations and etymological analysis found in Nirukta (Vedic) have a parallel in Niyukti (Jain canonical commentaries) for Agamic texts.
• Purpose of Scripture: Both traditions discuss the purpose of the scripture within their commentary frameworks.
• General and Special Interpretation: The method of explaining the whole and its parts (Samudayarth and Avayavarth) in Anuyogdwarsutra aligns with Durgacharya's concept of general and special interpretation.
• Vedic vs. Agamic: Just as Nirukta is crucial for Vedic interpretation, Niyukti plays a similar vital role in Agamic interpretation.
• Structure of Discourse: The threefold progression of Uddesha, Lakshana, and Pariksha advocated by Vatsyayana, Udyotakara, and Jayanta is paralleled by the importance of Tattva Uddesha (essence statement) in Jainism. Durgacharya's reference to Uddesha, Nirdesha, and Pratinirdesha in the context of Yaska's style is also comparable.
• Textual Layers: The classification of texts into Sutra, Vrittti, and Varttika in the Vedic tradition finds a parallel in Jainism with Bhasha (Sutra), Vibhasha (Vrittti), and Varttika, as outlined by Acharya Jinbhadra and Acharya Sanghadasa.
• Concept of Upakrama: The meaning of the term Upakrama (initiation/approach) used in Anuyoga is also accepted by Durgacharya.
• Role of Examples and Analysis: The Mahabhasya's definition of commentary involving examples, counter-examples, and contextual analysis (Vakyadhyahar) is akin to the interpretative approach found in the Varttika commentaries of Acharya Sanghadasgani and Jinbhadra.

The Concept of Anugama (Succession/Methodology):

A significant point of convergence lies in the concept of Anugama, which refers to the methodical progression of understanding.

• Anuyogdwarsutra's Anugama: In Anuyogdwarsutra, the Anuyoga Dwar is intended to clarify the meaning of the Sutra. The text states that misinterpreting scripture is the fault of the person, not the scripture itself, similar to how Nirukta addresses word misinterpretation.

• Vedic Anugama: The five and six angas (limbs/stages) of Anugama accepted in both traditions highlight a strong similarity.

• Comparative Stages: The Vedic method of teaching Vedic mantras involves:

  1. Samhita (mantra recitation)
  2. Padachheda (word division, including different arrangements like Krama, Jata)
  3. Padartha Jnana (knowledge of word meanings)
  4. Vakyartha Jnana (knowledge of sentence meanings)
  5. Tatparyartha Nirnaya (determination of the intended meaning)
  6. Pratyayasthan (recognition/established practice)

  This is compared to the six angas of Anugama specified in Anuyogdwarsutra:

  1. Samhita (original text)
  2. Pada (words, including eight types of Anupurvi)
  3. Padartha (word meanings)
  4. Pada Vigrah (sentence breakdown)
  5. Chalana (analysis/interpretation)
  6. Pratyayasthan (established practice)

The study concludes that the Anugama methodology in the Vedic tradition is very similar to the one prescribed in Anuyogdwarsutra. The Vedic approach involves first teaching the root Sutra purely and flawlessly, followed by analysis of its words, then a critical examination. This leads to understanding individual word meanings, then sentence meanings, and finally, determining the ultimate purpose through supportive and opposing arguments. Similarly, Anuyogdwarsutra outlines six stages for Anugama.

In essence, the book argues that while the specific scriptural contexts differ, the underlying principles of structured interpretation, clarification of terms, and systematic progression of understanding demonstrate a shared intellectual heritage between Vedic and Jain textual exegesis.