Agam 15 Upang 04 Pragnapana Sutra Part 02

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

Page 372

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Regarding the maximum time we are to understand in continuation with the above the progressive rise in the same order. 6. Organ of vision
(6) somewhat longer duration than (5) 7. Organ of hearing (7) somewhat longer duration than (6) 8. Organ of smell
(8) somewhat longer duration than (7) 9. Organ of taste
(9) somewhat longer duration than (8) 10. Organ of touch
(10) somewhat longer duration than (9) Then there occurs the description of the stages the sensory cognition involves, viz. ogāhaná (avagrahana = pariccheda), avaya (determination or exclusion of the non-existing characteristics), thà (cogitation), uggaha (avagraha, grasping)-arthāvagraha (final grasping of the object) and vyañjanāvagraha (initial grasping of the object). All these stages are discussed in connection with 24 classes of living beings (1014-23). It is noteworthy that though among the dvāras (topics) enumerated in the beginning (1006) vyañjanavagraha alone is mentioned after ihå, in the actual exposition (1017) two types of avagraha are mentioned and explained. Again, the order of treatment that is accepted in Tattvärthasūtra and Nandi in connection with these stages is reversed here. It is interesting to note the following points gathered from this Prajñāpanā account. Vyañjanavagraha is possible in the case of cognition had through each of the four sense-organs only, viz, organs of hearing, smell, taste and touch. It is not possible in the case of cognition had through visual sense-organ or mind (manas) (1018). On the other hand, arthāvagraha is possible in the case of cognition had through each of the five sense-organs and also through the sixth manas (mind) which is considered to be a quasi-sense-organ (noindriya) (1019). Thus arthāvagraha is of six kinds. But avagrahana (1014), īhā (1016) and avāya (1015)-each of the three is possible in the case of cognition had through each of the five sense-organs only. This means that they are not possible in the case of cognition had through mind. Does this mean that mental cognitive function is not possible in these three stages? In later days it was accepted that ihã and avāya are possible even in the case of cognition had through mind. It is noteworthy that in this Prajñāpanā account the stage called dhāraņā is not even mentioned. Is it that by avagrahana (1014) Prajñāpanā means dhārana ? This question occurs to our mind because ogahaná (avagrahana) and uggaha (avagraha) are here separately mentioned. By uggaha is here definitely meant avagraha because it is divided into two types, viz. arthāvagraha and vyañjanāvagraha. And, as we have already pointed out, ogāhaņā is here separately mentioned. So, we feel that the term avagrahana is here used for
2. Nandisutra, 52-53.