Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra

Author(s): Suzuko Ohira
Publisher: Prakrit Text Society Ahmedabad

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stage.
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1.1.17 explains that jnana and darsana are present in this life, in the other life, and in both lives, but caritra, tapas and samyama exist in this life alone. This text seems to be exhibiting the earlier stage when the Jaina theoreticians were trying to establish the intrinsic nature of jiva or ātmā, which is said to be upayoga in I1.10.119 (cf. B-2). Jnana-darsana in twelve divisions and sakaraanakara upayogas in twelve divisions are after all identical. But they are treated each independently in the Prajnapana and in the other canonical texts, thus they remain as different concept-couples in the canonical age. Jnanadarsana came to form the types of karma by the fourth canonical stage, and sakara-anakara upayogas, which probably originated under non-Jaina influence, came to connote later the psychic sources of conscious and unconscious activities of jiva in the Digambara tradition. These two concept-couples appear side by side in the list of anuyogadvaras until a list of 14 marganasthanas was formulated in the Şat khandagama by dropping upayoga therefrom. The term upayoga (upa/yuj; 'upa' meaning "towards") was probably employed by the Jainas originally in the sense of the source that utilizes yoga or action.
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The synonyms of jivastikaya offered in XX.2.663 (cf. B-2), which we placed in the early fifth canonical stage, exhibit a long temporal distance to reach the final characterization of its nature as upayoga. It is thus possible that the Jaina theoreticians were compelled to define the nature of jiva sooner or later in the context of pancastikayas-cum-addhāsamaya. That upayoga is the inherent nature and function of the soul must have therefore been established around the time when the Uttara XXV and the Bhagavati 1.10, called 'Astikaya uddesaka' were composed: Jnana, dar's ana, caritra and tapas are the topics relevant to mokşamarga, which became prevalent in the final canonical stage. We would therefore like to place our text 1.1.17 in the early fifth canonical stage.
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Then replying to Somila's inquiry, MV says in X V1.10.646 that he is one from the viewpoint of dravya, two from the viewpoint of possessing jnana-darsana, imperishable, immutable and fixed in number (avasthita) from the standpoint of prade'sa, and many in the three tenses of time from the standpoint of upayoga. This must have been composed around the time when the Jainas had already established that jnana-darsana consist of the essential nature of jiva. Let us assign the fifth canonical stage to this text which forms part of the Somila story.
264 VI.7.289 considers that jivas are the agents of kama and bhoga, and their ob
jects are classified on the basis of whether they are desired by this and that type of indriyas. Thus the objects of kama are those hankered after by the
senses of hearing and seeing, and the objects of bhoga are those hankered