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JAINA ONTOLOGY
Jivājivābhigama and Uttaradhyayana and then it will be easy to see how both the Svetambara and Digambara were in actual possession of the same Agamic heritage. [It is not unlikely that like Şatkhandāgama Mūlācāra too is not a composition of one author but a collection of texts written by different authors at different periods. But that will only go to enhance the value of
its content which mostly seem to be old enough). 103 (86) Bhagavati 755 b
Pra jñāpana 1558 b
Tattvārtha I, p. 110 86) Tattvārtha I, p. 429 (the corresponding Bhagavats and Prajñāpanā
position being too obvious to need reference). 105 (86) II, p. 161 106 (87) Bhagavati 159 a
Prajnapana 1533 a 107 (87) Bhagavati 287 a
Prajnapana 1175 a
Tattvārtha I, p. 187 108 (87) II, p. 176 109 (87) II, p. 176 110 (87) 286 a
(Chapter III) 1 (101) I, 146,210 2 (101) I, 212-368 3 (102) I, 516-583 4 (103) 1.5 5 (104) 2.1 6 (104) 3.49 7 (104) p. 553 8 (118) This chapter deserves study specially because it almost through
out argues from the Jaipa standpoint. It is only towards its end that the speaker adopts a tone more appropriate to a Sautrāntika Bhuddhist - perhaps thus preparing the way for the chapter being declared to be a vindication of rjusūtranaya. Another speciality of the chapter is that it develops certain Vaišeșika positions which are unknown to the later texts. For instance, the Vaišeşika here argues that an effect exists in its cause even prior to its production but that it is then called absent there because it has not yet been associated with sattā -- an example of things which exist without being associated with satta being sämänya, višeşa,
samavāya. (p. 624, 625). 9 (121) Other such cases occur on pp. 598, 786, 1046, 1057, 1114
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