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to the body of the verses. Comparison between some of the important topics of these two works will reveal the remarkable similarity between the two.
In the Tattvarthasūtra and Bhäsya it is said that Right faith, Right knowledge and Right conduct together constitute the path of liberation. 65 All these three aspects must be present in an aspirant, if he is to reach his spiritual goal. If one of them is absent, the path is imperfect. The three together form one path and are to be simultaneously pursued. In Prasamarati, Umāsvāti repeats it in the same manner, with little change of words to suit his metrical need (Pr. 230). Again firm faith in the nine fundamental principles (tattvas) is called Samyagdargana which can be a natural outcome of Scriptural study 6. Prasamarati not only states the same thing but, bodily lifts up the sutra of the T. S. as it is (Pr. 222). It is said in T. S. that consciousness is the chief characteristic of Jiva and this consciousness is classified into determinate (sākāra) and indeterminate (anākära) and each is subdivided into eight and four kinds respectively 67. These ideas are explained in two sūtras. These two sūtras are summarised in one verse in the Pragamarati(Pr. 194). In T S. knowledge is classified into direct and indirectThe foriner is of three kinds ani the latter is of two types 68. The same classification is accepted by Prasamaratikāra (Pr. 224-5). Instead of the word matijñāna it uses abhinibodha, which is also used in T. S. as a synonym of matijñāna 69. The soul is classified into worldly and liberated and wordly souls are divided and subdivided into many kinds by T. S. and Bhāşya 70, which are described in three verses of Praśamarati in the same manner(Pr. 202). Bhāva which constitutes the nature of the soul (or aupagamika, kṣāyika, misra, audayika and pāriņāmika and they are subdivided into 2, 9, 18, 21 and 3 by T. S. and Bhasya 71 ) while Prasmarati in addition to the five accepts one more Bhava which is known as Sānnipātika (Pr. 196-7)
T. S. defines the substance or Sat as that which possesses the three characteristics of production, destruction and permanence 72. The same definition is beautifully explained in Prasamarati (Pr. 204). T. S. accepts seven fundamental principles 7 3 (tattvas). Punya and pāpa are included in bandha itself74. While in Pragamarati pāpa and puậya are accepted as independent tattvas and hence making tattavas totally nine (Pr. 189), six substances are accepted by both T. S. and Pragamarati.75 According to T. S. matter (pudgala) has form and other substances are formless, imperceptible76. Matter (Pudgala) is possessed of touch, taste, smell and colour 77. It consists of numerable, innumerable and infinite parts 78 and it is divided into atomic (aņu), imperceptible and molecules
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