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

Page 436

...[407 )...
gesim no sannā bhavai, tam jahā puratthimão vā disão ägao ahamaṁsi" ityādi! The term occurs in Daśāśrutaskandha where occurs the description of ten cittasamadhisthānas." Sanniņānam vă se asamuppannapuvve samuppajjejjă appano porāniyam jāim sumaritte"Daśā., 5th Daśā..
In the text edited by Dr. Schubring the reading is jaisaraņe vā se'. But the reading we have given here occurs in the passage quoted in Samavāyanga (10th Samavāya). Hence we are of the opinion that the reading we have given here is correct and genuine. Moreover, the text edited by Ac. Ātmārāmaji (p. 148) yields the reading "sannijaisaranenam sannināņam vă se asamu.” But it also seems to be corrupt. Whatever it may be, it is a fact that therein occurs also the reading 'sanninanam.' Hence there is no difficulty in interpreting the term 'sañña' in the sense of a special type of matijñāna. And this special type of knowledge gradually came to be known by the term jātismarana. But we should note that it is nothing but a form of matijñāna. Thus by the term saññă they meant this special type of matijñāna, that is, knowledge which necessarily involves memory of previous experience. The cognition that takes place with the help of sañjñä-sanketa i. e. convention--be it in the form of words or in the form of any other sign-necessarily involves memory. So, we are not to wonder if in olden days the term sanjñä would have been in vogue for the knowledge which necessarily involves memory.
The expansion of the meaning of the term 'sañña' seems to have taken place in Jaina Āgamas. And on this account it becomes a problem for us to determine the meaning of the term 'sañññā' employed there at different places in different contexts.
In Sthånānga there occurs 'egā takkā, egā sannå, egā mannā, egā vinnū' (sū. 29-32). This shows that at that time the term 'sañjñā' was in vogue for a particular type of knowledge. At another place in Sthānanga four types of sanjñā are mentioned. They are as follows: āhāra (hunger), bhaya (fear), maithuna (sex-instinct) and parigraha (acquisitive instinct) 3 (Sthānānga 356, Samavāyānga 4). Again, at a third place it enumerates ten types of saññā viz. āhāra, bhaya, maithuna, parigaha, krodha (anger), māna (pride), māyā (deceit) lobha (greed), loka and ogha. And we are told that they are found in all the 24 classes of living beings (Sthā. 752). Ācārānganiryukti contains the following găthās about sañjña.
davve saccittăī bhäve'nubhavaņajāņaņā saņņā mati hoi jāņaņā puņa aņubhavaņā kammasamjutta || 38 ||
3. Mülācāra, śilaguņādhikāra 3.