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

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Pravacanasāra
his commentary, along with it the sublime utterances of Kundakunda, acceptable to all the sects by eliminating the glaring and acute sectarian attacks.
c) Summary of Pravacanasāra 1 Воок І
The author offers salutation to Vardhamāna, to the remaining Tirthakaras, to the liberated souls and the great saints collectively as well as individually, [p. 55:) and lastly to the contemporary Tīrthankaras in the Mānuşa region; then he declares his intention to adopt equanimity after entering the order of ascetics whereby is attained liberation the path to which consists in Right faith, knowledge and conduct (1-6).
For the time being a substance is said to be constituted of that by which it is transformed or modified; and, therefore, the soul, when it develops Dharma, is called Dharma (8), which is a synonym for Sama or the unperturbed state of the self (7). The thing or the existing entity is always made up of substance, quality and modification: with reference to substance and modification one without the other is not possible (10); so the soul is auspicious or inauspicious when it develops those modifications, and it is pure when free from both (9). Suddhopayoga 2 leads to liberation of self-born, eternal and supersensuous happiness, Subhopayoga to heaven and the Asubha to wretched human, sub-human and hellish births continuously (11-13). A saint with Suddhopayoga has properly realised everything, is free from attachment and endowed with control and penance; and to him pleasure and pain are alike (14).
With this Suddhopayoga the soul, free from four Ghātiya karmas, becomes omniscient and itself, and comes therefore to be called Svayambhū (15-16). An existing entity suffers origination and destruction by some or the other modification; in the state of Svayambhū too there is the collocation of origination, destruction and permanence; but there the origination is without destruction and vice versa (17-18). In this stage the soul being free from karmas, infinitely potent and supersensuous, develops, as a result of Suddhopayoga, Knowledge (omniscience) and Happiness (19).
i). The omniscient is above bodily pleasure and pain (20); he enjoys direct vision of all objects without sensational stages in his perception (21-22). The omnipresence of omniscient knowledge is thus established: the soul, i.e., the knower, and knowledge are coextensive; any infringement of coextension leads to the conclusion that either knowledge is a nonsentient function or the soul can know without knowledge (23-5); knowledge is coextensive with objects known; and the objects
The use of words like Nava-tattva and a mention of Vyavahära sūtra (Samayasāra pp. 31, 33, 195, 404) sastha, asthama fasts (Tattvārthasara VII, 10) suggest, at the most, that he was closely acquainted with Svetāmbara literature. 1 I have completely rewritten my summary which was once published in Jaina Gazette Vol.
XXV, p. 156 etc. 2 Suddhopayoga is only svabhāva-parināma, that is, the natural state of the soul free
from auspicious and inauspicious manifestations of consciousness: that is how I understand it.