Nandisutra Aur Uski Mahatta

Here's a comprehensive summary of the Jain text "Nandisutra aur uski Mahatta" by Hastimal Maharaj, based on the provided PDF excerpt:

The book "Nandisutra aur uski Mahatta" (The Nandisutra and its Importance) by Acharya Pravar Shri Hastimal Ji M.S. is a detailed study of the Nandisutra, a significant Jain scripture. Acharya Hastimal Ji re-edited and supplemented the text with Sanskrit commentary, Hindi translation, and editing, with its publication dating back to 1942 from Satara. The provided excerpt focuses on the introduction and significant aspects of the Nandisutra, drawing from the author's research and earlier works by Acharya Shri Atmaram Ji M.S., whose writings are considered complementary.

Core Identity and Significance of Nandisutra:

• Inclusion in Primary Scriptures: The Nandisutra is counted among the original or root scriptures (Mul-sutra). The commentator (Niyuktikar) defines "Nandi" in the context of "Bhavanixep" as referring to the five types of knowledge.
• Meaning of "Nandi": While the term "Nandi" is also used in the context of performing arts (like the Natyashastra for musical instruments), in this scripture, it refers to the five types of knowledge which are the cause of joy and delight for the virtuous (Bhavya-jan). The scripture is thus called "Nandi" because it describes these five types of knowledge. It is considered a "Sutra" because it informs about these five types of knowledge.
• Place within Jain Agamas: The Nandisutra holds a significant place within the four divisions of Jain Agamas: Anga, Upanga, Mul, and Chhed. It is classified as a Mul Agama because it describes the fundamental quality of the soul, which is knowledge.

Detailed Introduction to Nandisutra:

• Subject Matter: The Nandisutra primarily describes the knowledge-quality (gyan-gun) of the soul. It focuses on the forms and objects of the five types of knowledge, classifying them into direct (Pratyaksha) and indirect (Paroksha) knowledge.
• Structure and Content:
  • The scripture begins with auspicious verses (Mangalacharan) in the form of an "Arhadaṭi āvalikā" comprising 50 verses, as composed by Acharya Shri Devavachak.
  • It then details the five types of knowledge: Abhinibodhika-gyan (Avadhi-gyan), Shrut-gyan, etc.
  • Pratyaksha (Direct Knowledge): This is divided into Indriya-Pratyaksha (sense-based direct knowledge), which includes eight types of sensory knowledge (also known as Samvyavaharik Pratyaksha in Jain logic), and No-Indriya-Pratyaksha (non-sense-based direct knowledge).
  • No-Indriya-Pratyaksha: This further elaborates on Avadhi-gyan, Manahparyav-gyan, and Keval-gyan, including their sub-divisions.
  • Paroksha (Indirect Knowledge): This section discusses Abhinibodhika-gyan, categorizing it into Ashruta-nishrit (not derived from scripture) and Shruta-nishrit (derived from scripture).
    • Ashruta-nishrit: This includes the description of the four types of intellect (Buddhi) like Autpattiki, with examples.
    • Shruta-nishrit: This details the various aspects of Abhinibodhika-gyan, explaining the distinctions between Avagrah, Iha, Avay, and Dharana with examples like Pratibodhaka and Mallaka.
  • The latter half of the scripture delves into Shrut-gyan (scriptural knowledge), detailing its 14 types: Akshar, Anakshar, Sani, Asani, Samyak, Mithya, Sadi, Anadi, Savasan, Nirvasan, Gamik, Agamik, Anga-pravishṭa, and Ananga-pravishṭa.
  • It describes the contents of Angabahya Shrut, including the six studies of Avashyak and the enumeration of Unkalik and Kalik Shrut.
  • It provides a subject-wise introduction to the 11 Angas (limbs of the scripture) within Anga-pravishṭa, along with their Shrut-khanda, Adhyayana, and time references.
  • The 12th Anga, Drishtivad, is discussed with its five sub-divisions: Parikarma, Sutra, Purvagata, Anuyoga, and Chulika, along with their further sub-divisions.
  • Finally, it highlights the consequence of the Vairadhya (violation) of the Dvadashangi as wandering in the cycle of birth and death, and the fruit of its Aradhana (devotion) as liberation from it.
  • The scripture concludes by emphasizing the eternality of the Dvadashangi, similar to Panchastikaya, and summarizes the types of Shrut-gyan in two verses. It also outlines the methods for listening to and imparting knowledge (Anuyoga Shravan and Anuyoga Dan).

Foundation and Style of Composition:

• Primary Source: The composition is believed to be based on the fifth Purva, Gyana-pravada Purva, due to its focus on knowledge. This foundation is also reflected in the current Anga, Upanga, and other scriptures.
• Literary Style: The Nandisutra is composed in both Sutra and Gatha forms. Its sutra composition is generally accessible due to its question-and-answer format. The concluding word of each question is repeated in the answer, a style common in ancient Agamas (like Bhagavati Sutra).
• Repetition: The text addresses the potential concern of repetition (Punarukti dosha) and explains that repetition is not always a flaw. It can be a virtue for emphasis, respect, or clarity for the student's understanding, citing "Shishya Buddhi Vaishadyartham" as a reason for such repetition.

Language and Textual Size:

• Language: The original language of the Nandisutra is ancient Prakrit, similar to the Bhagavati Sutra, making it understandable for those familiar with Prakrit literature.
• Textual Size: The textual size is generally stated to be around seven hundred (700). However, the exact count of verses or shlokas can vary. One manuscript indicates 500 "Prasthana," while a detailed letter count suggests a different number of shlokas. The actual current text, even with some variations, is estimated to be around 650 verses, with the possibility of some textual loss over time.

Author and Compilation:

• Author: Shri Devavachak Acharya is considered the author of the Nandisutra. This is supported by references from commentaries like Churnikar Shri Jindas Gani and Vrittikar Shri Haribhadra Suri.
• Original Creation vs. Compilation: While attributed to Devavachak Acharya, the text suggests he was primarily a compiler rather than an original creator. Evidence points to him compiling existing teachings or "Alapaka" (discourses) from earlier scriptures, as stated by Haribhadra Suri and Upadhyay Samaysundar Gani.
• Evidence for Compilation: The interpretation of the term "Teerasia" in the Nandisutra as referring to the Ajivika sect, rather than the Trairasika sect (which emerged later), is presented as strong evidence that the Nandisutra predates Devavachak's time and its teachings are rooted in earlier, possibly Ganadhar-level compositions. Devavachak's time is placed after Dhrushyagani, and the Ajivika interpretation by commentators supports a compilation from a period when the Trairasika sect had not yet gained prominence.
• Devavachak and Devarshigani: The text clarifies that Devavachak and Devarshigani are distinct individuals. While Devarshigani is known for formalizing scriptures into written form, Devavachak, who is referred to as a disciple of Dhrushyagani, is the compiler of the Nandisutra. This distinction is crucial for understanding the historical context of Jain scripture compilation.

Special Features of Nandisutra:

• Comprehensive Description of Knowledge: While other scriptures like Sthananga, Samavaya, Bhagavati, and Rajprashniya discuss knowledge incidentally, the Nandisutra provides a detailed and comprehensive description of all five types of knowledge in one place.
• Illustrative Explanations: Unique features include explaining the divisions of Shrut-nishrit Mati-gyan (Avagraha, etc.) using examples like Pratibodhaka and Mallaka, and introducing the four types of intellect with examples.
• Concise Summary: The practice of summarizing previously discussed topics through verses (Gatha) at the end is another notable feature.

Commentaries on Nandisutra:

• Commentaries on the Nandisutra are available in four languages: Prakrit, Sanskrit, Hindi, and Gujarati.
• Key commentaries include:
  • The Churni in Prakrit by Jinadas Gani Mahattar.
  • The Sanskrit commentary by Shri Haribhadra Suri, which is considered excellent and likely based on the Churni.
  • The detailed commentary by Malayagiri Acharya.
  • The Gujarati Balavabodh commentary by Raybahadur Dhanpatsingh Ji.
  • The Hindi translation by Pujya Shri Amolak Rishiji.

Comparison with Other Scriptures and Differences:

• The Nandisutra's content is compared with other scriptures, highlighting both unique aspects and differences in views.
• Avadhi-gyan: Details about its subject matter, forms, and classifications (Deshavadhi, Sarvavadhi) are found in the Panavarna Sutra.
• Mati-sampada: The Dasha Shrutaskandha describes six types of acquiring knowledge (e.g., quick grasping, simultaneous grasping) which, when combined with opposing factors, lead to 12 types of Avagraha, etc. These are considered distinctive.
• Mithya-gyan: While Nandisutra mentions Mati-ajnan and Shrut-ajnan, scriptures like Bhagavati Sutra also classify the Avadhi-gyan of the misguided (Mithyadrushti) as Vibhang-gyan.
• Scope of Mati-gyan: A significant difference is noted in the description of Mati-gyan's scope. Nandisutra states that a Mati-gyani knows but does not "see" all substances generally. However, Bhagavati Sutra states that a Mati-gyani knows and "sees" all substances generally. The commentators reconcile this by explaining that the Bhagavati Sutra's intent is that through Shrut-gyan, one can know all substances, while Nandisutra's "not seeing" refers to the inability to perceive the essence of all substances directly.
• Shrut-gyan and Dvadashangi: The description of Shrut-gyan and the Dvadashangi in Samavaya Sutra differs in some aspects, particularly in the classification and time periods related to the eighth, ninth, and tenth Angas. The commentators explain these differences as potentially arising from different recensions or recitations (Vachana-bheda), especially in the context of the difficulties faced by monks during periods of famine.

Cause of Differences:

• The primary reason for textual differences and differing opinions is attributed to Vachana-bheda (differences in recitations/recensions).
• During periods of famine and hardship, the collection and recitation of scriptures by the remaining monks led to variations.
• The occurrence of simultaneous recitations in different locations (e.g., Valabhi and Mathura) also contributed to discrepancies due to the frailty of memory and the compilation process.

In essence, "Nandisutra aur uski Mahatta" is presented as a foundational text within Jainism, crucial for understanding the nature and classifications of knowledge. The work by Acharya Hastimal Ji meticulously unpacks its significance, structure, authorship, and historical context, highlighting its unique contributions to Jain philosophical discourse.