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 74

Introduction
of which the three worlds are an outcome (3-5). The same including time (Kāla) are designated as Dravyas which mutually interpenetrate and accommodate each other ever retaining their individuality, and which are so called because of their passing through various modes ever maintaining their existential character (6-9). Dravya or substance has substantiality or existence, is endowed with the triad of origination, distruction and permanence, and forms the substratum of qualities and modifications (10). Then follows a discussion on the mutual relation etc. between substance, quality and modification, and the same is illustrated in the case of Jiva, in view of the doctrine of seven-fold predication (Saptabhangi) (11-22). This introductory section (Pithika) is concluded with a discussion on Time, which is Dravya but not an Astikäya, from the real and ordinary points of view (23-26). Then the author enumerates the special characteristics of jiva and discusses them in detail both in the transmigratory and liberated conditions. The soul lives (30 ff.); it is of the same size of the body it comes to occupy (33 ff.); it has consciousness (38-9) which manifests into jääna and darsana (40-52); it is the perfor mer of actions (53-56) and is liable for the results thereof (57-67); and lastly the soul is potent. When discussing about the upayogas, namely jñāna and darsana, the author deals with the relation between substance and quality stated from the Jaina point of view. This discussion about Jiva is winded up with two cryptic gāthās on the nature of Jiva in its one to tenfold aspects (71-72). In the discussion about Ajiva the author gives various types of matter down to the primary atom, the nature of which is defined in detail (73-82). Then the two Astikayas, Dharma and Adharma, the principles of motion and rest, are taken and their characteristic functions given with illustrations (83-9). After the discussion about Akäia we get some gathās on the corporeal and non-corporeal aspects of these substances (97-99). Then Kala is discussed, and the section is concluded with two benedictory gathās (103-4).
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After having discussed about substances (Dravya) and magnitudes (Astikaya), the author proposes to discuss the same as Padarthas or categories, thus shedding light on the path of liberation which consists in the cultivation of Right faith, Right knowledge and Right conduct, which are defined in short [p. 44:] (104-7). The author enumerates the nine categories (108) and discusses them serially: Jiva, its nature and types are biologically viewed (109-23); Ajiva is defined, contrasted and its relation with Jiva discussed (124-30). Punya and Papa are defined as subhaand asubha-pariņāma which must be suppressed (131-34); auspicious attachment etc. lead to meritorious, and careless conduct etc. lead to demeritorious influx of karman (135-40); for the stoppage of karmic influx one has to rise above attachment and aversion (141-3); he, who has stopped the karmic influx, if he practises penances etc., effects the destruction of karmas (144-6); it is the passionate and tainted bhavas that lead to bondage (146-50); when the karmic influx is stopped and the deposit too is consumed the immediate result is liberation, wherein the soul has its innate and potential qualities completely developed (151-3).
In conclusion the author gives a beautiful appendix in which a discourse, in short, on liberation and the path of liberation is given from vyavahara and niscaya naya (161 etc.).