Prashamrati Prakaran Ka Samalochanatmak Adhyayan

Here's a comprehensive summary of the Jain text "Prashamrati Prakaran Ka Samalochanatmak Adhyayan" by Dr. Manjubala, based on the provided text:

This book, "Prashamrati Prakaran Ka Samalochanatmak Adhyayan" (A Critical Study of the Prashamrati Prakaran), authored by Dr. Manjubala, is a Ph.D. thesis approved by BRA Bihar University, Muzaffarpur. It was published in 1967 by the Prakrit Jain Shastra Aur Ahimsa Shodh Sansthan (Research Institute of Prakrit, Jainology and Ahimsa) in Vaishali, as part of the Government of Bihar's program to promote advanced studies in ancient learning.

Core Subject Matter:

The book critically examines the "Prashamrati Prakaran," a Sanskrit poetic work in verse that focuses on Muni Achar (the conduct of monks). The central theme of "Prashamrati" is defined as Nivritti from Asakti (cessation of attachment), particularly worldly attachment. The ultimate goal of a monk, as explained in the text, is to achieve liberation (Moksha) through the practice of the three jewels: Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct). The book highlights that the "Prashamrati Prakaran" elaborates on the principles embedded within these three jewels in a verse (Shloka) style, much like the aphoristic style of the Tattvartha Sutra. It is noteworthy that the Tattvartha Sutra, Tattvartha Bhashya, and Prashamrati Prakaran are considered to be sequential works by the same author, Vachak Umaswati.

Author's Contribution:

Dr. Manjubala's work aims to underline the philosophical significance of the "Prashamrati Prakaran" by analytically studying the Jain philosophical and ethical principles presented in it. The author expresses hope that the book will benefit readers interested in Jain philosophy.

Structure of the Study:

The thesis is divided into six chapters:

1. Introduction (Bhumika): This chapter provides an introduction to the "Prashamrati Prakaran" itself, its author, its commentaries and commentators, and its place within the literature on renunciation (Vairagya).
2. Metaphysics (Tattva-Mimansa): This chapter delves into the discussion of Tattva (principles/realities) and the nature and classification of Dravya (substances).
3. Ethics (Achar-Mimansa): This chapter systematically outlines the conduct to be followed by monks (Muni) and lay followers (Shravaka).
4. The Process and Causes of Jiva-Bandha: This chapter provides an analytical account of the process of soul-bondage and its causes.
5. Discussion on Moksha (Moksha-Vimarsh): This chapter extensively describes the nature of liberation and the means to attain it.
6. Conclusion (Upasanhara): This chapter presents a consolidated summary of the entire research work.

Key Discussions within the Chapters (as detailed in the text):

• Chapter 1: Introduction:

  • Author of Prashamrati Prakaran: Discusses the attribution of the work to Umaswati, examining the scholarly debate about whether it's the same Umaswati who wrote the Tattvartha Sutra and its commentary. It notes similarities in language and style but also highlights the lack of explicit mention by the commentator Haribhadra Suri. Evidence from other commentators and scholars supporting Umaswati's authorship is presented.
  • Personality of Umaswati: Describes Umaswati as the first known Sanskrit writer among Jain scholars, highlighting his comprehensive knowledge of Jain Agamas and other philosophical schools (like Vaisheshika, Nyaya, Yoga, and Buddhism).
  • Sect Affiliation: Explores the differing views of Shvetambara and Digambara traditions regarding Umaswati's sect, presenting arguments from both sides and suggesting the possibility of him belonging to a third tradition like the Yapaniya sampradaya.
  • Birthplace and Family: Mentions Nygrodhika as his birthplace (location unknown but possibly near Kusumapura/Patna) and Swati and Vatsi as his parents, belonging to the Uchcha Nagar branch.
  • Initiation and Teachers: Discusses conflicting views on his gurus from Digambara (Kundakundacharya) and Shvetambara (Ghoshnandi Shraman) traditions.
  • Chronological Placement: Reviews various scholarly estimates for Umaswati's period, ranging from the 1st to the 5th century CE, noting the difficulty in definitive dating.
  • Works: Lists Tattvartha Sutra and its Bhashya as undisputed works, with mentions of others like Jambudvipa Samasa and Prashamrati Prakaran.
  • Introduction to Prashamrati Prakaran: Details its publication history, the availability of various commentaries (Haribhadra Suri's being most prominent), and its structure of 313 verses divided into 22 chapters.
  • Purpose: States the book's aim to attract beings towards the bliss of tranquility and strengthen devotion to renunciation for achieving eternal Moksha.
  • Subject Matter Overview: Briefly introduces the 22 chapters, covering topics from salutations to the principles of Jainism, monk's conduct, karma, senses, virtues, and liberation.

• Chapter 2: Metaphysics (Tattva-Mimansa):

  • Concept of Tattva: Discusses the philosophical significance of Tattva in Indian philosophy and Jainism.
  • Nine Tattvas: Explains the Jain concept of nine Tattvas: Jiva (soul), Ajiva (non-soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Kala (time), Asrava (influx of karma), Samvara (cessation of karma), Nirjara (shedding of karma), Bandha (bondage of karma), and Moksha (liberation). It notes that while some traditions list seven Tattvas by combining Pudgala, Dharma, Adharma, Akasha, Kala, Asrava, Samvara, Nirjara, Bandha, and Moksha, "Prashamrati Prakaran" lists nine by separating Punhya (merit) and Pap (demerit) from Bandha.
  • Dravya (Substances): Defines Dravya as that which is eternal, has existence, and undergoes modification (origin, decay, persistence). It details the six Dravyas (Jiva, Pudgala, Dharma, Adharma, Akasha, Kala) and their characteristics, classifications (e.g., sentient/insentient, embodied/unembodied, active/inactive, one/many, eternal/transient), and their roles within the universe (Loka).

• Chapter 3: Ethics (Achar-Mimansa):

  • Importance of Charan-anu-yoga: Highlights the significance of this branch of Jain literature for ethical conduct.
  • Muni and Shravaka Achar: Differentiates between the conduct of monks and lay followers, emphasizing Muni Achar as superior for achieving Moksha.
  • Muni's Conduct: Details the nineteenfold conduct of monks, including the five great vows (Mahavratas), five Samitis (careful actions), ten virtues (Dharma), twelve contemplations (Anupreksha), and the importance of achieving equanimity (Prasham).
  • Shravaka's Conduct: Outlines the twelve vows (five lesser vows - Anuvratas, three vows of merit - Gunavratas, and four vows of training - Shikshavratas) that lay followers should observe.
  • Vows: Explains each vow in detail, including Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), Aparigraha (non-possession), Dig-vrata (vow of direction), Desha-vrata (vow of space/time limitation), Anartha-danda-vrata (vow against purposeless actions), Samayika (equanimity practice), Paushadha-upavasa (fasting), Bhoga-upabhoga-parimana (limitation of consumables), and Atithi-samvibhaga (sharing with the deserving).
  • Sankhleshan Vrata: Describes the vow of peaceful death.
  • Path to Moksha: Emphasizes that the proper observance of these vows, particularly the rigorous conduct of monks, is the path to Moksha.

• Chapter 4: The Process and Causes of Jiva-Bandha:

  • Nature of Bandha: Defines Bandha as the bondage of the soul with karmic matter.
  • Four Types of Bandha: Explains the four types: Prakriti Bandha (the specific nature of karma), Sthiti Bandha (duration of karma), Anubhaga Bandha (intensity of karma's fruition), and Pradesha Bandha (quantity of karmic particles).
  • Causes of Bandha: Identifies Kashaaya (passions – anger, pride, deceit, greed), Mithyatva (false belief), Avirati (non-restraint), Pramada (negligence), and Yoga (activity of mind, speech, and body) as the primary causes.
  • Leshyas: Discusses the six Leshyas (tendencies of the mind – Krishana, Neela, Kapota, Tejas, Padma, Shukla) and their role in influencing the nature and intensity of karmic bondage.
  • Eight Karmas: Details the eight primary karmas and their subdivisions, explaining how they obscure the soul's natural qualities and lead to its bondage and transmigration.

• Chapter 5: Discussion on Moksha (Moksha-Vimarsh):

  • Nature of Moksha: Defines Moksha as liberation from all karmic bondage, resulting in the soul's attainment of its pure, eternal nature characterized by infinite knowledge, infinite perception, infinite energy, and infinite bliss.
  • Absence of Soul in Moksha: Addresses and refutes the Buddhist view of the annihilation of the soul in Nirvana, arguing that the soul's essential nature (Upyoga – consciousness) is eternal and remains even after the destruction of gross physical forms.
  • Form of Liberated Souls: Discusses the concept of the size and location of liberated souls, stating they reside in the Siddhashila (Abode of the Liberated) at the top of the universe.
  • Reasons for Upward Movement: Explains the soul's inherent upward tendency (Urdhvagaman) and how it is aided by the absence of karmic obstructions and the presence of Dharma-dravya (medium of motion).
  • Moksha-Hetu (Causes of Moksha): Emphasizes the "Triratna" (Three Jewels) – Samyak Darshan, Samyak Gyan, and Samyak Charitra – as the sole means to achieve Moksha. It highlights their interdependent nature, where the combined practice leads to liberation.
  • Stages of Moksha: Briefly touches upon the progressive stages of spiritual development leading to Moksha.

• Chapter 6: Conclusion (Upasanhara):

  • Author's Agreement: Reaffirms the author's agreement with scholars who attribute "Prashamrati Prakaran" to Umaswati, though she maintains a personal reservation about it being the same Umaswati as the Tattvartha Sutra author.
  • Literary Context: Places "Prashamrati Prakaran" within the broader context of Jain literature on renunciation, highlighting its significance alongside works by authors like Kundakunda.
  • Central Theme: Reiterates that the book's core focus is "Prasham-Rati" (love for tranquility), achieved through renunciation and detachment from worldly desires.
  • Philosophical Value: Concludes that the work's detailed exposition of Jain philosophy (nine Tattvas, substances, ethics, karma, and liberation) makes it a valuable resource for seekers of spiritual knowledge.
  • Umaswati's Legacy: Positions Umaswati as a significant figure in Jain thought and "Prashamrati Prakaran" as a guide for those on the path of renunciation.

In essence, Dr. Manjubala's critical study provides a thorough analysis of the "Prashamrati Prakaran," exploring its philosophical underpinnings, its ethical teachings for monks and laypeople, and its detailed explanations of Jain metaphysical concepts, all contributing to the ultimate goal of spiritual liberation.