Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra

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

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'Kajjamāne kade' is also extended to the field of jiva. 1.7.60 (cf. C-1c-6) says that the gods who are to be born as A and M stop eating for a while out of shame, etc., but upon being born they begin to eat food, which is then transformed by way of faharijjamane ahārie parināmijjamāne parināmie'. X1.8.459 (cf. D-3) quotes 'uvavajjamane uvavanne-tti vattavvam siya', which seems to be referring to the spatial mode of birth expressed in 1.7.57-58 by way of 'uvavajjamane uvavanne' (cf. C-1c-8).
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We would like to consider here another type of problem relevant to kriya. In the Bhagavati in particular and sometimes in the other canonical texts also, there occurs a problem raised from the side of heretics that two actions can be performed simultaneously. The Jainas always retort that only one action can be performed at one time. It occurs in 1.9.75 (cf. E-3b-5) pertaining to the simultaneous bondage of future-present ayus karmas which is repeated in V.3. 182, 1.10.81 (cf. D-la ) pertaining to the simultaneous performance of iryapatha-samparayika kriya, 1.5.99 (cf. C-1c-4) pertaining to a deva's simultaneous acquisition of two sexes, and V1.10.256 (cf. E-3b-4) pertaining to the simultaneous occurrence of sukha-duhkha vedana. These heretic texts belong to the third-fourth stages onwards.
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According to the Ava'syaka Niryukti g.780ff. and Visesava'syakabhāsya g.2906ff., Ganga's fifth nihnava on yugapad kriya duaya vedana occurred 228 years after Vira nirvana. He maintains that one can simultaneously experience warm and cold sensations in a stream of which the upper part is warm and the lower part is cold, and therefore two kriyas can be experienced at one time. This nihnava issue, of which the theoretical value is slight, might have occurred at a considerably earlier stage when the problems of kriya and vedanā came to be discussed. However, his offensive position seems to have become the object of ridicule and attack in the long succeeding stages as in the case of Jamali. He is openly denounced as a heretic here. And like Jamali's case, his position of the simultaneous experience of two kriyas is expanded to the idea of the simultaneous performance of two kriyas and so on. All this reveals that the Bhagavati stands in a curious position collecting as it does a number of texts involving nihnava issues.