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Purvas. It is Sthaviras who composed these Angabāhya works. It is natural that Angabāhya works should have more structural and compositional beauty than the Anga works on which they are based, just as Angas should have more structural and compositional beauty than Purvas on which they are based. Hence in presenting the subject-matter, the system adopted by Angabāhya works should naturally be better i.e. more easy to understand and grasp than the one adopted in Anga works. Not that it is only to-day that we give to the Angabāhya works the certificate of the systematic presentation but that has been given to them years ago in the final redaction of Anga works. And the Anga works give this certificate indirectly by recommending the readers to refer to those concerned Angabāhya works for the details of the concerned subject. This is the reason why we find in the important Anga works like Bhagavati recommendation to consult Angabāhya works like Nandi, Anuyogadvāra or Prajñāpanā for the details of the concerned subject though chronologically the latter are later than the former. Thus from the point of view of the systematic treatment of the subject-matter Angabāhya works are more important than the Pūrvas and Angas though from the point of view of authority the latter are more important than the former. This is the point worthy of note.
It cannot be said that Anga works are completely devoid of doctrinal discussions. But in Sthānanga-Samavāyānga they are conducted on the basis of number and not on the basis of subjects whereas in Bhagavatī they, though preponderate, are not systematic and orderly but are scattered and conducted as and when the occasion arises. The case with Angabāhya works is quite different. They concentrate on the presentation of the subject-matter. Hence therein the subjects are discussed systematically and in a definite order. It is on account of this characteristic feature of Angabāhya works that a special importance has been attached to them for study.
In Anga works doctrinal discussions are mixed with the descriptions of the episodes of Lord Mahāvīra's tour and life. Hence it is difficult to find in Anga works the uninterrupted treatment of a particular subject. Ācāryas removed this deficiency by composing Angabāhya works. The same is the case with Pāli Pitakas. In Sutta Pițakas doctrinal discussions are interspersed with Lord Buddha's preachings. Hence on that account the true nature of the entire Buddhist philosophy does not emerge from Sutta Pitakas. In Abhidharma pițaka this deficiency has been removed. So, the study of Angabāhya works like Prajñāpanā and Jivābhigama is inevitable for those who want to know true nature of Taina philosophy, just as the study of Abhidharma is inevitable for P. 14
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| SR No. | 001064 |
| Book Title | Agam 15 Upang 04 Pragnapana Sutra Part 02 |
| Original Sutra Author | Shyamacharya |
| Author | Punyavijay, Dalsukh Malvania, Amrutlal Bhojak |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 1971 |
| Total Pages | 934 |
| Language | Prakrit |
| Classification | Book_Devnagari, Agam, Canon, Metaphysics, & agam_pragyapana |
| File Size | 16 MB |