Agam 15 Upang 04 Pragnapana Sutra Part 02

SR No.: 001064
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

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then only arūpi-ajiva-prajñāpanā; but in the 5th sūtra the latter is described first and then only in the 7th sūtra the former is described. Following this same rule, the description of asamsārī jīvas being brief is taken up first in the 15th sūtra and then only the description of saṁsāri jīvas, though in the 14th sūtra on jīvaprajñapanā the division of saṁsāri jīva is mentioned before that of asaṁsārī jīvas. Such a breach of order is due to, as is pointed out by Ac. Malay agiri, the desire on the part of the author to dispose of first the treatment of that subject which demands brief description and then to take up the treatment of that subject which demands lengthy description;2 and this is quite appropriate.
To speak technical language, we can say that the present work contains uddeśa (Enumeration), nirdesa (Specific mention) and vibhāga (Division) but it contains no pariksa (Examination). In the philosophical works like Nyāyasūtra there is always parikso over and above uddeśa, nirdesa and vibhaga. So, we should bear in mind that in the present work there is an absence of pariksa.
Bhagavati and Prajñāpanā Bhagavati
Though the title of the fifth Anga work is Vyākhyāprajñapti, in practice it is specially known by the name of Bhagavati. The epithet 'bhagavati' is given to Prajñāpanā also. This suggests the special importance of Prajñāpanā. Again, Bhagavati recommends the reader to refer to 1st, 2nd, 5th, 6th, 11th, 15th, 17th, 24th, 25th, 26th, and 27th Padas of Prajñāpanā for details. This suggests that presentation of those concerned topics is more systematic in Prajñāpanā than in Bhagavati. On the other hand, Prajñāpanā never recommends the reader to refer to Bhagavati. This too means that though Prajñāpanā is based on the Anga work, yet its presentation of the subject-matter is more systematic than the one found in the Anga work. This is the reason why there arises no need of supplementing the Prajñāpanā account of topics.
In the Mahāyāna Buddhism the works devoted to the treatment of Prajñāpāramitā being of supreme importance, it was a practice prevalent among the Mahāyānists to mention Astasähasrikā prajñāpāramitä by the name Bhagavati.4 This is a point worthy of notice.
2. "ädau alpavaktavyatvād ajivaprajñāpanām pratipipădayişuḥ"Prajñāpanātikā,
folio 7 B. Also refer to folios 8 A, 18 B. 3. Refer to Bhagavatīsāra pp. 291, 312. 361-62, 396-97, 404, 457, 627, 680, 727. 4. Refer to Sikşāsamuccaya, pp. 104, 112 etc. and p. 202 (Index).