________________
...[220]...
Prajñāpanā and Jivājivābhigamas
In Prajñāpanā there is a prajñāpanā (description) of jīva and ajīva (sů. 3). In Jivājīväbhigama too there is an abhigama (treatment) of those very entities. The import of the terms prajñāpanā and abhigama is identical. Both the works under consideration belong to angabahya class. And both of them are composed by a sthavira. Again, both of them are the composition known by the general name adhyayana. In the Middle Ages Prajñāpanā came to be regarded as an upanga of Samavāyānga, the fourth Anga work, whereas Jīvājīvābhigama came to be regarded as an upanga of Sthânănga, the third Anga work. Though the subject-matter-the main subject-matter- of both the texts is identical, yet the connection of one is established with Samavāyānga and that of another with Sthānanga.
It is necessary to investigate if there is any chronological order between these two works. In the beginning of Jivājīvabhigama its main subject-matter, viz. jiva and ajiva is treated of in the same manner as in Prajñāpanā. In Jīvājīvābhigama too out of jīva and ajīva, the latter is described first and then only the former. In the entire text of Jivājivābhigama we notice that the order of presenting the topic of jīva is mainly in accordance with the various divisions of jīva. That is, first there is a description of 2 divisions, 3 divisions upto 10 divisions of saṁsārī jivas and then occurs the description of 2 divisions, 3 divisions upto 10 divisions of all the jīvas. Thus the description of the jīva proceeds gradually following mainly its various divisions and finally it ends in the ten divisions of all jīvas. It is noteworthy that in Sthânănga too there are ten sthānas. That is, therein one point, two points, three points upto ten points about jīva and ajīva are described according to the numerical order. And in Jivājivābhigama two, three upto ten divisions of jtvas—first of samsārt jivas and then of all jīvas—are dealt with. Thus the treatment of 2, 3, 4 upto 10 divisions or points is identical in both the texts. Thus though Jivājīvābhigama account of jīva and ajīva is similar to the one found in Prajñāpanā, its method of treatment (through 2, 3, 4 upto 10 divisions or points) is identical not with that of Prajñāpanā but with that of Sthānanga. This might possibly be the reason of considering Jivājivābhigama to be the upånga of Sthānanga.
The solution of the problem of establishing the chronological order between Prajñāpanā and Jivājīvābhigama remains to be
5. The sūtra-numbers given here are in accordance with Devchand Lal
bhai edition (1919 A.D.).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
