Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra

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

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which states that a kevali knows and sees objects without using his sense organs. VI.10.258 then repeats V.4.197. It is quite difficult to know what exactly V.4.184 intends to say by "infinite (amita) objects". If the objects are meant to be atoms, jivas, akasa prade'sas, addhasamaya and jiva-ajiva paryayas in the cosmos, their number is ananta each, therefore a kevali's jnana-darsana can also be said to be infinite (ananta) correspondingly; then, all these texts belong to the final canonical stage. On the other hand, if it vaguely connotes the unfathomable number of atoms and jivas in the universe, V.4.184 at least can belong to the late third through the fourth canonical stages. The same ambiguity remains with the term "sarva bhava". At present we understand it in the former sense, and assign all these texts to the fifth canonical stage.
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Similarly, VI.1.260 reads that a kevali can know and see the exact shape of loka and jiva-ajiva therein, and upon having known them all, he can be released from samsara. We have already placed this text in the fifth canonical period (cf. A.1-2). Here jiva-ajiva must mean pancastikayas-cum-addhasamaya. Thus keeping abreast with the development of relevant branches of knowledge, the objects of kevala jnana-darsana also underwest changes accordingly.
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7.2.319 enumerates tenfold labdhis and their subdivisions. The beings possessed of each of these subdivisions are then examined as to whether they are inanis or ajnanis, and if they are inanis how many jnanas are possessed and/or which types of jnana are possessed by them. Jnani-ajnani are applied in the succeeding sutra 320 to the beings possessed of sakara upayoga, anakara upayoga and so on. This examination is made in a series involving the previous and the follwing sutras which belong to the fifth canonical stage. VI.2.31920 therefore share the same age. We should remember here that a higher type of the application of jnani-ajnani makes a frequent appearance in the final canonical period. This is probably not alien to the fact that the formulation of 14 jivasamasas minus so naming was completed in the very late canonical period (cf. XXV.1.716) and became popular only after the Satkhandagama.
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Finally, V.7.219 which is a non-dialogue text discusses five kinds of hetu in the following way: (A) 1) 'heum janai heum pasai heum bujjhai heum abhisamagacchati heum chaumattha-maranam marai' (One knows hetu, one sees hetu, one realizes hetu, one cognizes hetu, and one dies a chadmastha death in the form of hetu). 2) 'heunā jānai heunā pasai heunā bujjhai heunā abhisamagacchai heunā chaumattha-maranam marai' (One knows by hetu... one dies a chadmastha death by hetu). (B) 1) 'heum na janai... heum annana-maranam marai' 2) 'heuna na janai... heuna annana-maranam marai'. (C) 1) 'aheum janai... aheum kevali-maranam marai'. 2) 'aheuna ja nai... aheuna kevalimaranam marai'. (D) 1) 'aheum na ja nai... aheum chaumattha-maranam marai'. 2) 'aheuna na janai... aheuna chaumattha-maranam marai'. The same
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