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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any other sense-organ. The duration of visual cognitive process is very short and the cognition which involves the cognitive process of short duration is quick. Thus the quick cognitive activity involved in darśana had through visual sense-organ provides the reason for calling it prakrsta.3
Ac. Malayagiri follows Āc. Abhayadeva. But in addition he observes that like the term 'upayoga,' paśyattā', by convention, means both sakara and niräkära bodha (Prajñāpanātikā, folio 529). Moreover, he states that that cognition alone which involves the cognitive activity of long duration can cognise objects belonging to all the three divisions of time. Matijñāna does not involve the cognitive activity of long duration. This is the reason why it does not cognise objects belonging to all the three divisions of time. And hence it has no place among the divisions of paśyattā (Prajñāpanātākā, folio 530).
There are no other sources to know the distinction between upayoga and paśyatta.
Here we are informed as to which divisions of upayoga and paśyāttă are possible in this or that class of living beings. The account is summarised in the Table on p. 402 (1912-1927; 1940-1553).
In both the chapters this account is followed by the account of livings beings possessed of upayoga. But no new information is found in the account (1928-1935; 1954-1962). Hence we do not enter into its exposition. But at the end of Paśyattāpada there occurs discussion about the question as to whether jñāna and darśana of a kevall take place alternately or simultaneously. And we are told that jñāna being säkära and darśana being niräkära none can have jñāna and darśana simultaneously (1963-64). For the extensive discussion of this problem one may consult the second part (kända) of Sanmatitarkaprakarana where three different views on the point are presented. One view upholds their alternation another their simultaneity and the third one their identity.
Avadhipada discusses nothing about upayoga and paśyatta. It discusses fully the extra-sensory perception known as avadhi," taking one by one seven points of investigation, viz. bheda (divisions), visaya (object), samsthāna (shape), avadhi (limits-internal and external), desa-avadhi (partial avadhi), kşaya-vȚddhi (increasedecrease) of avadhi, pratipāti-apratipātī (steady-unsteady) (1981)
3. Bhagavati-ţikā, folio 714. 4. Bhagavati (16.10.588) wants its readers to place bodily, at the concerne
place, the whole Avadhipada (of Prajñāpanā) beginning with the sūtr
1942. P. 26