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 88

Introduction
55
stated that a substance exists, does not exist, is indescribable, is both or otherwise (23). The various activities lead to karmas which give their fruits; the Nāmakarman, which overpowers the [p. 58:) soul, shapes the figuration of the body etc. in a particular existence like that of man, god etc.; and the soul-substance is the same individual behind these modifications that are developed by karmas. There is nothing like absolute production or destruction in this world wherein, at every moment, some modification originates and some other passes away; so this mundane existence is a flux of active change through which the soul-substance is moving (20-1, 24-8). The modificatory development in the case of the soul, which is soiled by karman from times immemorial, is of the nature of the soul, i.e., sentiency; it is of three kinds: knowledge (jñāna), the comprehension of the objectivity; whatever is done (karman) by the soul; and the fruit (phala) which is either happiness or misery. The soul then is not the direct agent of these results, yet ordinarily they are attributed to the soul. The soul, which is itself the agent, means, action and fruit, realizes itself as pure, when passions etc. are not developed.
Substance comprises Jiva and Ajīva. Jiva is constituted of sentiency and manifestation of consciousness. Ajīve or the insentient class comprises five substances: Pudgala or matter, from the fine molecule to gross earth, possesses sensequalities; Dharma, the principle of motion, serves as the fulcrum of motion; Adharma, the principle of rest, serves as the fulcrum of rest; Akāśa or space gives accommodation; Kāla or time marks continuity. Of these matter alone is concrete and the rest are non-concrete, i. e., devoid of sense-qualities and hence not amenable to sense-perception. All these substances exist in Loka or physical space in which take place transformations consisting of origination, permanence and destruction collectively or individually, while in Alokākāśa there is space alone (35-42). Time is devoid of space-points, while other substances have innumerable space-points, and hence they are called Astikāyas. A primary atom has no space-points, but it is itself the unit of measuring space-point; and the time required for a primary atom to traverse one space-point of space is called Samaya. A space-point of space is capable of giving room to the atoms of all substances. All these ultimate units are not exempt from the trio of origination, permanence and destruction (43, 45-52).
The physical world or Loka is stable, eternal and full with entities endowed with space-points; this is the object of knowledge, and the knower is the soul endowed with the life-essentials, viz., senses, channels of activities, duration of life and respiration, which are fashioned by material substances. The soul in its embodied condition, being bound by infatuatory and other karmas and enjoying the fruits of karmas, incurs fresh karman. Being tainted with karman it develops attachment and aversion, and incurs fresh bondage. It takes births in different grades of existence with different figuration of the body due to Nāma-karman. Real knowledge of things will rescue one from attachment and aversion (53-62).
The soul is constituted of the manifestation of consciousness which is towards perception and knowledge, and which is auspicious or inauspicious; the auspicious one is characterised by devotion to religious duties and compassion to living beings, and leads to merit; the inauspicious one is characterised [p. 59:] by sensual pleasures and passions and cruelty to beings, and leads to sin; and in the absence