Agam 15 Upang 04 Pragnapana Sutra Part 02

Author(s): Shyamacharya, Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 251

division-wise whereas Prajñāpană conducts its discussion item-wise. Moreover, the discussion on so many subjects that occurs in the remaining 35 (2-36) Padas is not there in Jivājīvābhigama. Thus these two texts differ from one another from the point of view of the method of presentation. Again, let us note that in Prajñāpanā the discussion is comparatively more detailed than the one found in Jivājīvābhigama.
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From all this we are inclined to believe that Jivājīvābhigama is prior to Prajñāpanā. And the reference to Prajñāpanā found in Jiväjivabhigama seems to have been introduced therein at the time of Valabhi redaction for the sake of brevity as the reference to Prajñāpană found in the Anga work Bhagavati definitely is.
Like Anga works, Jivājivabhigama also does not have the mangala in the beginning. But there we are told this much that having favourably pondered over jinamata (Jina's own View), jinānumata (Jina-supported View), jinadeśita (Jina-preached View), jinaprasasta (Jina-praised View) and having full faith in it the revered Sthaviras have composed this adhyayana of the name of Jīvājīvābhigama. This way of starting the work suggests the imitation of Anga composition. In the beginning of Anga works Sudharma says, "Such is the knowledge embodied in Śruta that I have acquired" (evam me suyam3) and then he imparts that knowledge to Jambu. Similarly, in the beginning of Jivājīvābhigama we are told that Sthaviras having acquired the preachings of Jina and having placed faith in them have composed it.
But Prajñāpană opens with a mangala. That is in the beginning of Prajñāpana homages are paid to Siddhas (Liberated souls), etc. Then it is indicated that the work has been composed on the basis of the preachings of Jina. Thus the beginning of Prajñāpanā does not follow the pattern of Anga works while that of Jīvājīvābhigama does. The text of Prajñāpanā commences only after the performance of mangala. From this we surmise that Prajñāpanā belongs to that period when the practice of invariable performance of mangala before the commencement of a particular work was already established and current, whereas Jivājīvābhigama belongs to the period when this practice was not still established.
9. Lit.
*
"This is what I have heard."