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INTRODUCTION
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pleasure in the satisfaction of sense-enjoyments remain discontented because that necessarily makes them thirst and hanker after the pleasures of senses for more and more sense-objects due to their craving (tanha or trashna in Sk.). As a result, they are afflicted by misery till death (PS 74-75 and PS 74-75 AC).
If happiness lies in the external objects of senses, then the pleasure we get in eating the first few pieces of a tasty sweet, say 2-3 rasgullas, then why we do not get similar pleasure in eating 5 or 10 such pieces.
Another Jain text, Prashamratiprakaran of Umasvami or Umasvati (Verse 234) observes:
The happiness of heaven is indirect, it is beyond our experience. Thus, we may be disinterested in it. The happiness of salvation is still more indirect. Hence, we may have doubts about it. On the other hand, the peace and calm brought about by the subsidence or quelling down the excitement of passions and the happiness resulting therefrom can be directly experienced right here. This happiness is not dependent on other objects, things or beings. It is not perishable either.
The so-called pleasures of worldly life, viz. sensual pleasures, are always accompanied by pain. They are never full and unadulterated. They are preceded and followed by suffering. They are transient, passing and short-lived. What people in general consider happiness is mostly sensual pleasure which by its very nature is dependent on worldly objects pleasing to our senses. Prashamsukha, i.e. happiness derived from or resulting from calmness of mind and equanimity, is free from all these shortcomings.
The Exposition of Knowlable (Jneya)
The object of knowledge (jneya, i.e. knowable) is substance (dravya), which by its nature is an existent reality (sat) (PS 99, 105, PKS 10 and TS 5.29), and is subject to evolution (parinama) (PS 99). Substance is characterized by an indivisible unity of substance (dravya), attributes or qualities (guna) and modes or modifications (paryaya) (PS 93). While a substance does not forsake its innate nature, it is combined (samavedan in Pk., samavetam in Sk.) of stability or persistence (dhruva), origination, and destruction at one and the same moment (ekkammi cheva samaye in Pk., ekasmin chaiva samaye in Sk.) (PS 95, 99, 103).
In another of his works Panchastikayasara (PKS), Kundakunda states that the existent reality is the characteristic of substance (dravya sat
