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

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according to its Prakṛti (nature), Sthiti (duration), Anubhāga (intensity) and Pradeśa (mass). Prakṛti and Pradeśa bandhas are a result of activities of mind, speech and body; anubhagabandha (intensity) results from the passions and sthitibandha is on account of Lesyas (Pr. 37). The state of Jiva which is free from karmic bondage (bandhaviyoga) is called mokṣa or liberation (Pr. 221). It is emancipation of the soul from the bondage of Karma. This is the state of infinite happiness. In this state the soul transcends the state of worldly pleasures and pains and enjoys its original nature of infinite bliss, knowledge, insight and power (Pr. 289).
SUBSTANCE:
According to Jaina thinkers, the entire cosmos is composed of real substances of different kinds. Thus the universe has neither any beginning nor any end. The essence of substance consists in its existence (sat), so that whatever is a substance, is real. Substance is defined as that which possesses the three characteristics of production (utpada), destruction (vigama) and permanence (nityatva) (Pr. 204). Substance has its unchanging essence and therefore it is permanent. But it also has its changing modes and destruction. Attributes and modifications blong to substance. Attributes and substance are inseparable from each other. Attributes are essential to substance, while modes are due to accidental changes in the attributes of substance. A substance is permanent in the sense that, its essence is characterised by indestructibility and continuity. But it is also subject to generation and destruction in the sense that some new qualities may suffer destruction (Pr.205-6). A substance then, is permanent (=nitya) in respect of its essential qualities and impermanent in regard to its changing modifications.
Umäsväti defines substance as possessing origination, decay and permanence (Pr. 204). When a substance, conscious or unconscious originates without leaving its own nature it is called origination. To cite an example, jar originates from clay without leaving the nature of clay. Destruction is the name of leaving the former mode. As for instance, clay leaves its former mode when it becomes a jar. (Pr. 205). Permanence is the essential characteristic of substance which remains unchanged in both the conditions, viz., in origination and decay. It is neither created no destroyed. It is etemal, it is changeless. As for instance, the essential nature of clay remains unchanged among its vari– ous modes.
The universe is composed of six substances. The first substance is called Jiva (soul) and the remaining ones are together brought under the single category of Ajiva (non-soul). In this respect Jainism can be called