Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 70

6
TATTVÄRTHADHIGAMASUTRA AND PRASAMARATI: A STUDY
Umasvati Vacaka is one of the outstanding religio-philosophical personalities in the History of Jaina thought. His works viz. Tattvärthadhigamasutra (T.S.) and Prasamarati (PRP.) are the mile-stones in the development of Jaina philosophy. T.S. is purely philosophical work while Prasamarati is religio-philosophical treatise of more popular nature addressed to monks and lay followers. Prasamarati is undoubtedly a post-T.S. work which is mainly written for the benefit of lay followers. Contents of this work are the same as in T.S. but certain improvements are made on T.S. to suit his practical purpose. The author of Prasamarati, using precisely worded verses, does not feel it necessary to give elaborate accounts of many points which are already exhaustively described in T.S. and Svopajñabhāṣya. There is not only ideological similarity between these two works but certain sutras of T.S. are bodily lifted and entered into 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 Tattvarthsütra and Bhaşya it is said that Right Faith, Right Knowledge and Right Conduct together constitute the path of liberation, 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 Prasumati, Umasvati repeats it in the same manner, with little change of words to suit his metrical need. 3 Again, firm faith in the nine fundamental principles (tattvas) is called samyagdarsuna which can be natural outcome or obtained by scriptural study. Prasamarali not only states the same thing but bodily lifts up the sutra of the T.S. as it is. It is said in T.S. that consciousness is the chief characteristic of jiva, and this consciousness is classified into determinate (sākāra) and indeterminate
1. (a) Tattvärthadhigamasutra part-1-3, 31; II-10; II-8 etc. Ed. H. R. Kapadia, (b) Prasamaratiprakarana 22, 226. 190, 194, respectively, Pub. J. S. Javeri. 2. Samyagdar'sanajñānacāritrāṇimokşamargah-T S. I.1.
3. Samyaktva-jñāna-caritrasampadaḥ sadhanani mokṣasya. Tasvekatarābhāvepi mokşa
margopyasiddhikaraḥ, PRP. 230.
4. Tannisargadadhigamādvā-T. S. I-3.
5. Samyagdarsanametacca tannisargādadhigamāāvā. PRP.-222.