Prashamratiprakaran

SR No.: 001259
Original Sutra Author: Umaswati, Umaswami
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1989
Total Pages: 180
Language: English, Sanskrit
Classification: Book_English, Principle, & Philosophy
File Size: 9 MB

Page 28

11
to note that the word 'Ca' is not found in the text that is accepted by the unknown author. Again, Haribhadra, commenting on 213th verse, points out that, the word 'avaśesa' is considered as an adjective to word 'Catuştaya' by others. This view is again found, in the unknown author's
cemmentary.
50
Fifthly, some of the incorrect readings of the text followed by the unknown commentator seem to be corrected by Haribhadra. Haribhadra corrects the comission and omission committed by the unknown author.
51
Haribhadra's refined and precise style, which is lacking in unknown. anthor shows that Haribhadra's commentary is later than the unknown author's commentary.
We have followed here the text of Prasamarati accepted by Haribhadra with his commentary which is precise, refined and omits nothing which is very essential to understand the text.52
V. ETHICAL ASPECT OF PRAŜAMARATI PRAKARANA :
The aim of philosophical investigations is not purely theoretical, but predominently practical according to the major schools of Indian philosophy. Philosophy is not merely intellectual gymnastic, but a way of life for Indian thinkers. That being so, it is quite natural that ethics plays an important role in philosophical enquiries in India. Jainism in fact gives greater importance to ethical aspects of life. It is predominently ethical in its nature.
Jainism like other systems, believes that emancipation is the ultimate goal of life. The empirical Self from the beginningless past is under the malignant influence of passions occuring from the association of karmic matter. Passions, alongwith psycho-physical activities, attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisoned in the body; is subject to the shackes of the organism and is enmeshed in sordid karmic matter. So long as the soul is in the bondage of karmic matter, it will never be free from the taint of misery and pain (Pr. 30). Complete freedom can be attained only by checking the continuous activity of mind; speech and body, which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumu lated deposits of karmic force from the soul. Thus, liberation is