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श्रमण/जुलाई-सितम्बर/ १९९७
It shows that Mūlaprakṛtis are totally absent in Ācārānga . Sūtrakṛtānga mentions only one Darśanavaraṇa. Rṣibhāṣita refers to the concept of eight karmagranthis for the first time but without divulging their names. Eight types of karma prakṛtis with their names have made maiden appearence in Uttaradhyayana's chapter3, allegedly an interpolation, yet dating prior to the 1st century A.D.
Uttaraprakṛtis (sub-types) occur for the first time in Uttarādhyayana, but that of 103 types of Namakarma were absent till Samavāyānga. Uttaradhyayana mentions Ghati and Aghāti karmaprakṛtis, while the present concept of five causes of karma bondage occur in Rṣibhāṣita. The divison of karma into Iryāpathika (passionless influx) and Samparayika (passional influx) is found in Sūtrakṛtānga. All the ten states of Karma bondage are not seen till Samavāyānga. However, some of them are mentioned in these texts. It is in above perspective that the account of Bhagavati may be seen.
The doctrine of karma, as found in Bhagavatī may be discussed under the following heads. (1) References to other (later) canons. (2) Different states of karma bondage. (3) Basic principles of Jaina karma doctrine. (4) Refutation of other's or heretic postulates pertaining to karma doctrine, (5) Activities of daily routine, made subject to karma bondage.
: ९३
The inerpolations in the texts imply that all the subject matter is exactly not of one and the same period. Thus, to claim that all the facts of a particular texts belong to the same period is not easy.
In Bhagavati, at a number of places, it has been suggested either explicitly by means of Jaha or implicitly that particular discussion of certain topic may be taken or answered, as in other (referred) texts. The canonical texts referred to in Vyakhyāprajnapti are Prajñāpanā, Jīvābhigama, Jambūdvīpaprajñapti, Samavāyānga, Aupapātika, Anuyogadvāra and Nandi, (order of texts given here is according to the frequency of reference). Out of these seven, the first three are frequently referred.
Incidently, almost all explicit instances pertaining to karma doctine, occurred in Bhagavati, referred to Prajñāpanā viz.3 Karma
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