Pravachanasara

SR No.: 003289
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Shrimad Rajchandra Ashram
Publication Year: 1964
Total Pages: 612
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 16 MB

Page 562

-II, 36]
Pravacanasāra
397
26. Men, denizens of hell sub-human beings and gods who are, in fact, shaped by (their own) Nāma-karma, have not realized their nature (of knowledge and bliss), developing as they are their Karmas.
27. In this world, in which modifications originate and pass away at every moment, nothing is absolutely produced or destroyed; what is production of one modification is the destruction of another; and thus origination and destruction are different.
28. In this world, therefore, there is nothing as such absolutely established in its nature; after all mundane existence is (only) an activity of the soul-substance which is moving (in four grades of existence).
29. The soul tainted with Karma attains a condition mixed with Karma; thence Karma clings; therefore Karma is a condition (developed by passions etc.)
30. The development of the soul is soul itself, and this activity (of development) pervades the soul; this activity is known as Karma, and hence the soul is not the (direct) agent of (material) Karmas.
31. The soul develops into (or with) sentiency which, in turn, is said to be of three kinds, say with regard to knowledge, Karma and the fruit of Karma.
32. Knowledge is the comprehension of the objectivity (exactly as it is); whatever is done by the soul is Karma, which is of many kinds; the fruit of Karma is either happiness or misery.
33. The nature of the soul is development: this development is with reference to knowledge, Karma and the fruit; therefore, it should be understood that knowledge, Karma and the fruit constitute the soul.
34. When the Sramana is convinced that the soul itself is the agent, means, action, and the fruit, and if he does not develop anything (else as passions etc.), he realizes the pure self.
35. Substance comprises Jiva, the sentient principle and Ajiva, the non-sentient principle; Jiva is constituted of sentiency and manifestation of consciousness;1 Ajiva is insentient, and the foremost of this class is matter.
36. That space which is accompanied by matter and soul, which is rich with Kāla (or time) and the two magnitudes (i.e., astikāyas) of Dharma and Adharma (i.e., the principles of motion and rest) and which is eternal, is called Loka or the physical world.2
1. TS. II, 8. 2. TS. V, 12.