________________
INTRODUCTION
81
and its means;
(9) The spiritual realizers with different degrees of competence and the gradation of these degrees;
Chapter ten :
(10) The causes of kevala-jñāna (=all-comprehensive cognition) and the nature of mokṣa (=emancipation);
(11) An account of what is the destination of an emancipated soul and how it proceeds towards it.
Points of Comparison
The Tattvārtha investigation-into-conduct is different from the account of conduct found in Pravacanasāra. For this latter text-unlike Tattvārtha-does not undertake a treatment of the verities like asrava, samvara etc.; it rather offers an account of the life-situation of a monk and that too in such a way as particularly suits a Digambara monk. On the other hand, Pañcāstikāya and Samayasāra undertake an investigation into conduct on the basis of the verities like asrava, samvara, bandha etc.—as is done in Tattvārtha. However, these two investigations, too, differ from one another. Thus in the Tattvārtha account there emerges a picture that has been drawn from the practical rather than definitive standpoint; hence here there are said all things connected with the verities in question and here there are described such rules and regulations of conduct as are appropriately meant for a renunciation-minded house-holder and a monk-this being indicative of the actual organizational situation of the Jaina order. On the other hand, Pañcāstikāya and Samaysāra do nothing of the sort; for they merely offer a treatment of the verities like asrava, samvara etc. that has been undertaken from the definitive standpoint and is full of demonstrative reasoning—thus unlike in Tattvārtha here there being no description of the current vows of a house-holder and of those of a monk.
The comparison of the present investigation-into-conduct
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org