Nandisutt And Anuogaddaraim - Book Summary

This document is the first volume of the "Jaina Agama Series" published by Shri Mahavira Jaina Vidyalaya, Bombay. It contains two foundational texts of Jainism: the Nandisūtra and the Anuyogadvāra. The book is a critical edition and aims to provide a scholarly presentation of these ancient Jain scriptures.

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1. Introduction and Importance of Jaina Āgamas:

The text begins by establishing the significance of scriptures for sustaining religion and culture, comparing the Jaina Āgamas to the Vedas, Tripitakas, Bible, and Koran in their respective religious traditions.
It highlights the Jainas' focus on preserving the meaning of the teachings, contrasting it with the Vedic tradition's emphasis on preserving the words.
It emphasizes that the Agamas embody the words of Vitarāgas and that the teachings urge renunciation and the path to liberation (moksa).
The Agamas are presented not just as religious texts but also as valuable sources for understanding ancient Indian empirical knowledge, including astronomy, geography, and social sciences.
The document notes the historical neglect of Jaina literature compared to Vedic and Buddhist literature, attributing it partly to the lack of critically edited texts. It acknowledges the efforts made by various individuals and institutions in publishing Jain literature.

2. The Jaina Āgamas:

Origin: The text challenges the notion that Jaina Agamas originated from the Vedas, proposing instead that their roots lie in the indigenous Sramana tradition, which predates the arrival of the Aryans in India. It suggests that the Vedic tradition itself assimilated elements from the Sramana tradition, particularly concerning ethical principles like ahimsā (non-violence).
Language: The Agamas are primarily written in Prakrit, specifically referred to as Ardhamāgadhi, reflecting the author's intent to make the teachings accessible to the common people, in contrast to the Sanskrit used for Vedic literature. The text notes the evolution of Prakrit language and its regional variations influencing the Āgamic texts.
Number of Āgamas: It confirms that the Dvādaśānga (Twelve Angas) are considered the primary and original Agamas, composed by the ganadharas (direct disciples of Tirthankara Mahāvīra). However, over time, other works composed by disciples and grand-disciples, known as angabāhya (outside the Angas), were also included, leading to further classifications.
Classification: The Āgamas are broadly classified into Anga and Angabāhya. The angabahya literature is further divided into Kālika (those studied at specific times) and Utkālika (those that can be studied at any time). The text also notes later classifications such as Upanga, Cheda, Mula, and Prakirnaka.
Age of the Āgamas: The text attempts to establish the age of various Āgamas, differentiating between original works and later additions or interpolations. It places the Angas generally before 300 B.C. and mentions specific timeframe estimates for works like Prajñāpanā, Chedasūtras, and Dasavaikālika, often referencing the time of their authors or compilers. It also notes the difficulty in precisely dating the Āgamas due to the evolving nature of Prakrit and later editorial interventions.

3. Nandisūtra:

Primacy: It explains that the Nandi is placed first not because it is an Anga, but due to its unique role as a mangala (auspicious prayer) and its foundational importance in explaining the five types of knowledge, thereby connecting scriptures with knowledge itself.
Authorship and Tradition: The text identifies Devavācaka, a disciple of Dūsagaṇi, as the author of the main Nandi. It also discusses the existence of Laghunandi (also known as Anujñānandi) and Yoganandi, clarifying their purpose and connection to the main text.
Interconnection with other works: The critical edition highlights the extensive use of Avaśyakaniryukti, Viseṣāvaśyakabhāşya, and other commentaries by the author of the Nandisūtra, demonstrating the interconnectedness of Jaina scriptural studies. It also points out the interpolation of certain gathās from the Avaśyakaniryukti into the Nandisūtra.
Content: The Nandisūtra's content is briefly outlined, covering the importance of the Nandi, its classification, the author's devotion, and detailed discussions on knowledge (jñāna), particularly abhinibodhika and śruta jñāna, with references to various divisions and examples.

4. Anuyogadvāra:

Importance: It is presented as a crucial text that serves as a key to understanding the Āgamas and their commentaries. It focuses on the method of exposition (anuyoga) rather than merely explaining the Avaśyakasūtra.
Authorship and Tradition: While popular tradition credits Aryarakṣita, a pupil of Dūsagaṇi, with its composition, the text notes the lack of direct ancient evidence for this and suggests the possibility of a disciple or grand-pupil being the author. It places Aryarakṣita around V.N. 575-597 (V.S. 117-127), making the Anuyogadvāra potentially earlier than Valabhi recension (post-V.N. 827).
Content: The Anuyogadvāra is described as a text that meticulously details the methods of exposition, including:
- Upakrama: Discusses the preliminary matters, such as pleasing the guru, analyzing the text's name, its contents, its place in the āgamic system, etc.
- Nikṣepa: Explains the five types of nikṣepas (usage of terms): nāma, sthāpanā, dravya, kṣetra, kāla, and bhāva. This section is particularly detailed.
- Anugama: Focuses on explaining the sutras through various methods like niryukti, upodghāta, and sutrasparśika.
- Naya: Briefly mentions the seven nayas (philosophical standpoints).
Cultural and Historical Material: The Anuyogadvāra is highlighted as a rich source for understanding ancient Indian society, politics, religion, culture, economics, and various arts and sciences (like music, grammar, arithmetic, etc.). It lists various professions, social classes, names of deities, rituals, and even mentions non-Jaina philosophical schools and texts like the Mahabharata, Ramayana, Arthashastra, and the teachings of Lokayata, Kapila, and Buddha.
Methodology: The text emphasizes the Jain method of exposition, which involves a systematic approach to explaining scriptures, comparing it with Vedic and Buddhist methods.

5. Critical Method of Editing:

The editors detail their methodology, which includes:
- Utilizing old handwritten manuscripts.
- Consulting commentaries (Cūrņi, Ţikā, etc.).
- Referring to quotations from other Āgamas.
- Comparing readings from different Agamas.
- Discriminating scholarly emendations and copyists' errors.
The editors acknowledge the importance of meticulous research and the challenges posed by the state of available manuscripts, while also expressing their commitment to presenting the most accurate text possible.

6. Appendices and Acknowledgements:

The document lists various appendices providing detailed indices and information related to the texts.
It concludes with acknowledgements to the Jñānabhāṇḍāras for providing manuscripts, scholars for their guidance, and the Shri Mahavira Jaina Vidyalaya management for their support.

In essence, this volume is a significant contribution to Jain studies, offering a scholarly and critical edition of two vital Āgamas, accompanied by extensive introductory material and appendices that shed light on Jaina philosophy, history, and literature.This document presents the first volume of the "Jaina Āgama Series" published by Shri Mahavir Jaina Vidyalaya, Bombay, featuring two crucial Jaina texts: the Nandisūtra and the Anuyogadvāra. Authored or compiled by Devvachak (for Nandi), Aryarakshit (for Anuyogadvāra), and edited by Punyavijay, Dalsukh Malvania, and Amrutlal Bhojak, this work aims to provide a critical edition of these foundational Jaina scriptures.

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Overall Purpose and Significance:

Jaina Agama Series: This volume initiates a series dedicated to publishing Jaina Āgamas, highlighting their vital role in sustaining Jainism and its culture.
Textual Authority: The Āgamas are presented as the core repository of Jaina teachings, reflecting the principles of Vitarāgas (liberated souls) and guiding followers towards liberation.
Scholarly Approach: The publication emphasizes a critical edition approach, utilizing multiple manuscripts, commentaries (Cūrni, Ţikā), and cross-referencing with other Āgamic texts to establish the most accurate readings.
Cultural and Historical Value: Beyond religious doctrine, the Āgamas are recognized as invaluable historical documents, offering insights into ancient Indian knowledge, social structures, arts, sciences, and customs.

Nandisūtra:

Primacy in the Series: The Nandi is placed first in the publication series not because it is an Anga (a primary scripture), but due to its role as a mangala (auspicious beginning) and its foundational exposition of the five types of knowledge (jñāna).
Content: The Nandisūtra, attributed to Devavācaka, is described as covering the five types of knowledge (abhinibodhika, śruta, avadhi, manahparyāya, and kevala), detailing their characteristics, divisions, and sources. It also includes discussions on ethical conduct, praise for the monastic order (Sangha), eulogies of Tirthankaras and Ganadharas, and the importance of śruta (scriptural knowledge).
Interconnection with other works: The text highlights the Nandi's reliance on and connection to other Jaina works, particularly the Avaśyakaniryukti, noting the borrowing of passages and the influence of earlier traditions.
Authorship and Dating: Devavācaka is identified as the author, a disciple of Dūsagaṇi. The text places him roughly before 523 V.S. (Vikrama Samvat), noting scholarly discussions on his dating in relation to other figures like Devardhi.
Types of Nandi: It differentiates between the main Nandisūtra, Laghunandi (also known as Anujñānandi), and Yoganandi, explaining their respective contexts and meanings, particularly the concept of anujña (permission) in the context of monastic succession.

Anuyogadvāra:

Purpose and Content: This text is identified as a crucial work that provides the methodology for understanding and interpreting the Āgamas. It focuses on the various "entrances" or methods of exposition (anuyoga), such as upakrama (commencement), nikṣepa (classification), anugama (following the text), and naya (philosophical standpoints).
Author and Dating: While popular tradition attributes it to Aryarakṣita, a disciple of Dūsagaṇi, the text acknowledges the lack of direct ancient evidence and suggests the possibility of it being a later work by his tradition. Based on internal evidence and references to contemporary works, its dating is placed before 300 B.C. or in the 2nd century A.D., with the Valabhi recension being a later development.
Methodology: The Anuyogadvāra details a systematic approach to scriptural interpretation, including explaining the title, the subject matter, the order of chapters, the names of jñānas and their divisions, and importantly, the four key analytical methods: upakrama, nikṣepa, anugama, and naya.
Cultural Significance: The Anuyogadvāra is highlighted for its rich collection of information about ancient Indian society, including various professions, social classes, political structures, popular religious practices (Jaina and non-Jaina), names of deities, and meticulous details about measurements (like dravyamāna, kṣetramāna, kālamāna, etc.), arts, and sciences.

Key Jaina Concepts Discussed:

Jñāna (Knowledge): The Nandi extensively details the five types of jñāna, their classifications, and their sources.
Naya (Viewpoints): The Anuyogadvāra explains the seven nayas, crucial for understanding Jain philosophy.
Anuyoga (Method of Exposition): The Anuyogadvāra's primary focus is on demonstrating the various methods of interpreting and explaining Jaina scriptures.
Pramāņa (Instruments of Knowledge): The text discusses pratyakṣa, anumāna, aupamya, and āgama as instruments of knowledge.
Samsara and Mokşa: The Jaina Āgamas, unlike the Vedas, are presented as focusing on the cycle of births and deaths and the path to liberation.
Prakrit Language: The use of Prakrit, specifically Ardhamāgadhi, is emphasized as a deliberate choice to make teachings accessible to the common populace.

Scholarly Contribution:

The editors have painstakingly collated readings from various manuscripts and commentaries to present a critical edition.
The inclusion of detailed footnotes explaining textual variations, manuscript descriptions, and referencing other Jaina and non-Jaina sources underscores the scholarly rigor of the work.
The work acknowledges the critical importance of such scholarly endeavors for advancing the study of Jaina philosophy and history.

In summary, this volume provides a foundational academic resource for understanding core Jaina philosophical concepts, historical context, and the intricate methodology of Jaina scriptural interpretation through its critical editions of the Nandisūtra and the Anuyogadvārasūtra.