Nandisutra Ka Vaishishtya

Here's a comprehensive summary of the provided Jain text, "Nandisutra ka Vaishishtya" by Atmaram Maharaj:

The text, a preface written by Acharya Shri Atmaramji Maharaj for the revised and translated Nandisutra (published in 1942), highlights the significance and scholarly compilation of the Nandisutra within Jain Agamic literature. Acharya Atmaramji Maharaj, the first Acharya of the Vardhaman Shraman Sangha, was a scholar of immense intellect and mastery of scripture.

The Essence of the Nandisutra:

• The Cycle of Suffering and the Path to Liberation: The introduction begins by acknowledging the soul's endless cycle of birth and death in this material world. This suffering is attributed to the soul's forgetfulness of its true nature and its attachment to external qualities and material substances. The only way to escape these physical and mental pains is through the cultivation of right knowledge (Samyak Gyana), right faith (Samyak Darshan), and right conduct (Samyak Charitra).
• The Importance of Knowledge: The text emphasizes that knowledge purifies all things, just as fragrance elevates the essence of flowers. Similarly, the true worship and essence of the soul are achieved through knowledge.
• The Meaning of "Nandi": A central point of discussion is the etymology and meaning of the word "Nandi" in the context of the sutra. Drawing upon the commentary of Acharya Shri Malayagiri, it's explained that "Nandi" derives from the root "tunandu samṛddhau" (to prosper) and signifies joy, happiness, or prosperity. The sutra is called "Nandi" because it is the cause of joy for living beings, as it expounds the five types of knowledge. The text also notes variations in pronunciation and gender attribution of the word "Nandi" in different commentaries.
• The Four Types of "Nandi": The text mentions that "Nandi" can be categorized into four types: Nam-nandi (name), Sthapana-nandi (representation), Dravya-nandi (material), and Bhava-nandi (essential). In the context of the sutra, the term refers to the essential or "Bhava-nandi."
• Five Types of Knowledge (Panchavidha Gyana): The Nandisutra primarily details the five types of knowledge:
  1. Mati Gyana (Sensory/Intellectual Knowledge): Dependent on the partial destruction (Kshaya-upashama) of karmas.
  2. Shruta Gyana (Scriptural Knowledge): Also dependent on Kshaya-upashama.
  3. Avadhi Gyana (Clairvoyant Knowledge): Dependent on Kshaya-upashama.
  4. Manah Paryav Gyana (Telepathic Knowledge): Dependent on Kshaya-upashama.
  5. Keval Gyana (Omniscience): Arises from the complete destruction (Kshaya) of specific karmas, leading to omniscience and omnivision.

Compilation and Authenticity:

• Compilation, Not Creation: The text strongly asserts that the Nandisutra was compiled by Acharya Shri Devavachak Kshama Shraman from various existing Agamic texts, rather than being newly created. This is supported by the fact that its core concepts and discussions are found in other foundational Agamas like the Sthananga Sutra, Anuyoga Dwara Sutra, and Bhagavati Sutra.
• Roots in Earlier Agamas: Specific verses and discussions within the Nandisutra are traced back to:
  • Sthananga Sutra: The foundational discussion on the two types of knowledge (direct and indirect) and the classification of knowledge can be found here.
  • Anuyoga Dwara Sutra: Details on sensory and non-sensory direct knowledge, and the types of Avadhi Gyana.
  • Bhagavati Sutra: Extensive references are made to the Bhagavati Sutra for the detailed descriptions of Avadhi Gyana, Manah Paryav Gyana, and Keval Gyana. The text notes that while the subject matter is similar, there are minor textual variations, such as "pass" versus "na passai" (sees vs. does not see) in the context of Mati Gyana.
  • Samavayana Sutra: The twenty-eight classifications of Mati Gyana are found here.
  • Prajnāpanā Sutra: The discussion on Manah Paryav Gyana and Keval Gyana shares parallels.
• The Role of Devarddhigani Kshama Shraman: The text highlights the monumental effort of Devarddhigani Kshama Shraman, who, 980 years after Lord Mahavir Swami (around 454 CE), convened a council at Valabhi. During this council, the orally transmitted Agamas were for the first time systematically compiled and documented. This act of compilation ensured the consistency and preservation of the Agamas.
• Inter-Agamic References: The practice of referring to one Agama within another, as seen with the Nandisutra being cited in the Bhagavati Sutra and other texts, further validates its antiquity and authenticity as part of the established Agamic corpus. This self-referential style is an ancient tradition found even in the Vedas.

Unique Contributions and Significance:

• Asrutanishrita Gyana: While the "Shruta Nishrita" (scripture-dependent) knowledge described in Nandisutra is found elsewhere, the "Asruta Nishrita" (not dependent on scripture) sections contain unique verses, possibly composed by Devavachak Kshama Shraman as examples.
• Categorization of Sutras: The text explains that Devavachak Kshama Shraman categorized sutras as "Kalika" (temporal) and "Utkalika" (non-temporal). The Nandisutra, along with Dashavaikalika and Anuyoga Dwara, is classified as "Utkalika," meaning it can be studied at any time, except during specific periods of impurity.
• "Sutra" Designation: The Nandisutra is appropriately named a "Sutra" because its primary focus is on the systematic exposition of knowledge, with its indexical elements being secondary.
• Fourteen Types of Shruta Gyana: The text mentions the fourteen types of Shruta Gyana detailed in Nandisutra, such as Akshara, Anakshara, Sannin, Asannin, etc., and notes that this discussion is also found in the Bhagavati Sutra.
• Inclusion of Historical and Cultural References: The Nandisutra includes mentions of works like the Mahabharata and Ramayana, as well as scholars like Kautilya (Chanakya). This is not incongruous, as these texts and figures existed during the time of the compilation, reflecting the cultural context of the era.
• Paramount Importance of Knowledge: The Nandisutra's study is deemed essential because it deeply explains the five types of knowledge. The text emphasizes that knowledge is more important than compassion ("First knowledge, then compassion"). The ability of even mediocre knowledge to lead to liberation within a few lifetimes underscores the profound significance of the knowledge-centric Nandisutra.

In conclusion, "Nandisutra ka Vaishishtya" by Atmaram Maharaj elucidates the profound spiritual and scholarly value of the Nandisutra. It underscores its role in defining the path to liberation through knowledge, its careful compilation from earlier Agamas, and its enduring importance as a foundational text in Jain philosophy and practice.