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INTRODUCTION.
XLII
book for the further propagation and glorification of the creed. He proposes to deliver a discourse on samaya; the contents are originally given out by S'ramana (Mahāvīra), and they lead the follower to liberation (2); samaya is defined as the samavaya or collocation of five astikāyas, i. e., those entities that manifest, through numerous qualities and modes, their existence with extensive spatial points, viz., soul (Jiva), matter (Pudgala), principles of motion and rest (Dharma & Adharma) and space (Akās'a), of which the three worlds are an outcome (3-5). The same including time (Kala) are designated as Dravyas which mutually interpenetrate and accommodate each other ever retaining their individuality, and which are so called because of their passing through various modes ever maintaining their existential character (6-9). Dravya or substance has substantiality or existence, is endowed with triad of origination, destruction and permanence, and forms the substratum of qualities and modifications (10). Then follows a discussion on the mutual relatiou etc. between substance, quality and modification, and the same illustrated in the case of Jīva, in view of the doctrine of seven-fold predication (Saptabhangî) (II-22). This introductory section (Pithika) is concluded with a discussion on Time, which is Dravya but not an Astıkaya, from the real and ordinary points of view (23-26).
Then the author enumerates the special characteristics of Jīva and discusses them in detail both in the transmigratory and liberated conditions. The soul lives (30 ff.); it is of the same size of the body it comes to occupy (33 ff.); it has consciousness (38-9) which manifests into jñāna and darsʻana (40-52); it is the performer of actions (53-56) and is liable for the results thereof (67-67); and lastly the soul is potent. When discussing about the upayogas, namely jñāna and dars'ana, the author deals with the relation between substance and quality stated from the Jaina point of view. This discussion about Jiva is winded with two cryptic gathās on the nature of Jiva in its one to tenfold aspects (71-72). In the discussion about Ajīva the author gives various types of matter down to the primary atom, the nature of which is defined in detail (73-82). Then the two Astikāyas, Dharma and Adharma, the principles of motion and rest, are taken and their characteristic functions given with illustration (83-9). After the discussion about Ākās'a we get some gāthās on the corporeal and non-corporeal aspects of these substances (97-99). Then Kāla is discussed, and the section is concluded with two benedictory gāthās (103-4).
After having discussed about substances (Dravya) and magnitudes (Astikāya), the author proposes to discuss the same as Padarthas or categories, thus shedding light in the path of liberation which consists in the cultivation of Right faith, Right knowledge and Right conduct, which are defined in short
Sk. and Pande Hemarajaji's Hindi commentary in RJS, 1904; Ed. a second time with the addition of the Sk. commentary of Jayasena, RJS, 1914; Edited with an English translation, an original commentary in English and with philosophical and historical Introduction by Prof. A. Chakravarti in SBJ, Vol. III, Arrah, 1920; Edited with a Hindi rendering of Jayasena's Sk, commentary by Br. Shitalaprasadaji from Surat.
