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PRAVACANASARA.
scriptures, maintains strict ascetic discipline, cultivates S'uddhopayoga, tries to stop the influx and to destroy the stock of karmas, and thus gradually attains that stage of self-evolved Siddha.
LXII
'There are some other topics included in this work only to elucidate the above contents. The exposition is methodical, and the reader is gradually taken from one topic to the other; repetition is met with in some two or three places which might be possibly due to the inclusion of some traditional gāthās. The author is not merely a dogmatist here; at times he plays the rôle of a logician: he expects certain objections, himself raises certain questions, and tries to answer them.2 Thus Pravacanasara combines in itself an academic treatise as well as a practical manual for a novice ready to enter the ascetic order. Though sometimes the ideas are repeated there is no verbosity of style; considering the passages like the statement of Syādvāda, the definition of Jiva etc., one feels that many of his utterances are really sutras short in form but pregnant with significance. There is an ease about his discussions. Throughout the work there is the flavour of the masterly grasp of a mature mind. Such simplicity of style and directness of appeal are possible only from him who has himself tasted the ambrosia of direct spiritual experience.
d) Philosophical aspect of Pravacanasara
1. DOGMATICAL BACK-GROUND OR THE JAINA ONTOLOGY.-The object of knowledge (artha) is made up of substances that are characterised by qualities, and with which moreover are associated the modifications (II, 1). Origination and destruction simultaneously take place in qualities and modes, when their substratum, namely the substance, permanently retains its existential character (II, 5, 7, 37 etc.). There are two classes of substances: sentient comprising Jivas alone, and insentient (Ajiva) comprising matter (Pudgala), the fulcrum of motion (Dharma), the fulcrum of rest (Adharma), space (Akās'a) and time (Kāla). To give their characteristics: Jiva, or the soul or spirit, is constituted of sentiency and manifestation of consciousness; Pudgala or matter is insentient and endowed with colour, taste, smell and touch to its last subtle condition; Dharma is the condition of movement; Adharma the condition of rest; Akas'a or space gives room; and Kala or time marks the continuity. Excepting Pudgala all are non-concrete or formless (amurta), i. c., devoid of sense qualities and not amenable to sense-perception (II, 41-2). Excepting time all the substances have got extension in space, while time occupies only one space-point; so time is not an Astikaya (II, 43). Jivas are many: liberated or non-liberated; if non-liberated, they are found in four grades of existence and different embodiments according to their karmas. Matter is found in the form of aggregates or primary atoms, and is of various kinds. The ultimate indivisible unit of matter is the primary atom (paramāņu); it is an unit of
1 For instance the various statements of S'ubhopayoga in all the three Books, see the Index.
2 Compare for instance I, 24-5; II, 81; etc. 3. See II, 23, 80 eto.
