Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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made by Rāma and Bhīşma in Rāmāyaṇa 12 4 and Mahābhārat: 128 respeco tively. Some of the verses in this work (Pr. 89, 127, 240) which emphasise the equanimity of mind and sense-control, remind us of some of the verses of Bhagavadgitā. 126
The treatment of philosophical principles such as six dravyas and plurality of souls may be compared to the Vaiseșika and Sankhya systems. 187 The difference between these systems and Jaina view is that, according to Nyāyavaiseșikas and Sankhyas although the souls are many, they are without parts and qualities, while Jainism mentions that soul has qualities of infinite knowledge, power and bliss, 128
The theory of Pudgala (matter) which embraces both Arambhavada and Pariņāmavāda, may be called a synthetic representation of the atomic theory of the Vaiseșikadarśana and Prakịtipariņāmavāda of the Sankhyas (Pr. 209). Process of Yoganirodha, Samvara and Nirjarā (Pr. 277280) remind us of Āștānga-- Yoga of Patañjali in Yogasūtra. 129The characteristic of Kāla as defined in Prasamarati (218) has great resemblance with that mentioned in the Vaiseșika darsana. 130 The definition of Sat or Substance (Pr. 204-6) can be compared with Pariņāminitya of the Sankhva and with substance of Vaiseșika. 131 The characteristic of the soul in liberated state which is possessed of infinite perception, infinite knowledge, infinite power and bliss (Pr. 289) can be compared with the Vedantic Brahman which is Existence, Consciousness and Bliss.132
IX CRITICAL REMARKS ON PRAŠAMARATI :
The distinctive value of this work is that it is by a person in whom saintliness is combined with profound scholarship and insight. The whole work is instinct with the prophetic vision of a seer and the experssion, too, is so lucid and poetical that a new life has been breathed into the dry bones of philosophical and ethical discussion. Umāsvāti, here, looks no more a dialectical metaphysician. He realised that not all were qualified to study philosopły which requires higher level of intellect combined with profound knowledge of different branches of sciences. It is beyond the reach of common men. This book is wri. tten with the intention to inform common people about the truth of life, as preached by the Jinas. The main object of this work is to point out the practical and scientific path of self-realisation as laid down in the Jināgamas by the Tirthankaras who rose to the highest height of perfection with its aid. This work is not only limited to preach philosophical and moral principles, but also shows true way of life which must