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FOREWORD
itself by itself, i.e. through its own instrumentality and for itself. The self-sufficiency of the soul in all respects is best described in the form of six components of action called six cases (karakas). Thus, commenting on gatha 16 of Pravachanasara dealing with self-being (suyambhu), Acharya Amrtachandra observes:
This self in its innate nature is intelligence provided with pure, unlimited efficacy, for all its destructive karman disappears through the dignity of the internal-state (bhavana) of pure psychic-exertion; it claims kartrtu (agency, or the function of the grammatical nominative), because of its independence; for it is in its innate nature a knower, possessing pure, unlimited efficacy,
it bears karmata (the relation of the accusative towards the verb), because of its being arrived at; for it is in its innate nature an evolution-state of knowledge, possessing pure, unlimited efficacy,
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it shows karanata (the nature of an instrumental), because of its great effectiveness; for it is in its innate nature an evolutionstate of knowledge, possessing pure, unlimited efficacy,
it manifests sampradanatur (the nature of dative), because of its being the goal of an action; for it is in its innate nature an evolution-state of knowledge, possessing pure, unlimited efficacy, accepts apadanatra (the character of an ablative), because of its being based on immobility, for in its innate nature it is original (sahaja) knowledge, even when at the moment of an evolution-state of knowledge, possessing pure, unlimited efficacy imperfect knowledge in its innate nature, existing previously, withdraws;
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it appropriates adhikaranata (the character of a locative), because of its being the abode of the innate nature of an evolution-state of knowledge, possessing pure, unlimited efficacy, thus by itself (suyam) arising in the form of the six karakas (the six cases of a noun which bear on a verb), it is called suyambhu (self-arising). Or it is called thus because it comes itself (suyam) forth, throwing off in proportion to its rise the destructive karmans, divided into kinds according to their material nature (dravya-bhava). Thus, on strict examination (nishdhaya) there is no relation of
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