Pravachansara

Here's a comprehensive summary of the provided Jain text, "Pravachansara," authored by Pandita Dhanyakumar Gangasa Bhore:

Introduction and Historical Context:

The text begins by tracing the lineage of Jain teachings from Mahavir Bhagwan's nirvana through various Acharyas, emphasizing the oral tradition's continuity up to Acharya Bhadrabahu. It highlights the eventual need to transcribe Jain scriptures into written form due to the gradual loss of Anga Purva knowledge and the eventual fading of some Anga Shrutas. Acharya Dharasen, possessing knowledge of only a few Prakritas of the first Anga, instructed his disciples Pushpadanta and Bhutabali. They, in turn, composed the foundational text of Shatkhandagama (Dhavala, Jayadhavala, Mahadhavala).

The Significance of Acharya Kundakundacharya:

The author then focuses on Acharya Kundakundacharya, who received knowledge of the second Anga Shrutaskandha from Acharya Gunadhar. Kundakundacharya had knowledge of the tenth object of the Gyana Pravada Purva and eloquently articulated this knowledge in his works like Panchastikaya, Pravachansara, Samyaksara, Niyamasara, and Ashtapahud. Based on available evidence, his period is placed in the first century CE. The text emphasizes that Kundakundacharya was the first to present the path to liberation and spiritual knowledge in a simple and accessible style, offering a great service to aspiring souls.

Kundakundacharya's Key Works and Their Content:

The summary highlights the available literature of Acharya Kundakundacharya, including Panchastikaya, Pravachansara, and Samyaksara, collectively known as the "Granth Trayi" or "Prakrita Prakaran Trayi." These works primarily expound on the nature of the soul and the path to liberation.

• Samyaksara: Explains the pure nature of the soul through four means: reasoning, scriptures, self-experience, and guru tradition.
• Panchastikaya: Briefly describes the five astikayas (Jiva, Ajiva, Dharma, Adharma, Akasha) along with the substance of Time and the nine tattvas (principles).
• Pravachansara: As the name suggests, it encapsulates the essence of Jinavani (Jain teachings) concisely.

These three works serve as the foundation for many subsequent Acharyas and authors.

Pravachansara's Unique Contribution and Approach:

The text elaborates on the specific focus and approach of Pravachansara. While sharing the ultimate goal of Samyaksara, it has a somewhat independent perspective and approach. The discussions within Pravachansara are described as "vastu-purak" (substance-oriented), leading towards samadhi (equanimity) after explaining the nature of the six substances and tattvas.

A key distinction is drawn between Samyaksara and Pravachansara regarding the concept of "bandha" (bondage):

• Samyaksara: Considers the passions (raga, dvesha, moha) as external (pauglicka) and states that the soul is not their doer.
• Pravachansara: States that the soul, being tinged by raga, dvesha, and moha, is connected to karmic dust and this state is called bondage. It explicitly states that these passions are the soul's own karma.

The author asserts that there is no contradiction but complete harmony between these two perspectives, with Pravachansara's foundational tattva-drushti (principle-based view) underpinning Samyaksara's life-vision.

Structure and Content of Pravachansara (as per the summary):

The summary then delves into the structure and content of Pravachansara across its three Shrutaskandhas (sections of scripture):

• First Shrutaskandha: Gyana-Sukha Prajnapana (Exposition of Knowledge-Bliss): This section is characterized by the author's intense aspiration for "Vitaraga Charitra" (passionless conduct), which leads to liberation. It emphasizes that conduct is Dharma, which is also called "Samya" (equanimity) when free from moha, krodha (anger), etc. The soul, being inherently self-transforming, can manifest as impure, pure, or auspicious. Pure conduct leads to liberation bliss, auspicious conduct to heavenly bliss, and impure conduct to suffering. A pure-conduct soul, free from karmic dust, attains the soul's all-pervading knowledge-nature without reliance on external factors. The text explains that the soul's knowledge is not dependent on external means or sensory perception. Even the Kevali Bhagwan (omniscient beings) experience no physical pleasure or pain; their knowledge is pure and all-encompassing. The interaction between the knower (soul) and the known (objects) is a matter of mutual dependence for understanding, but fundamentally, neither causes the other. The soul knows spontaneously, and objects are knowable by nature.

• Second Shrutaskandha: Gyeya-Tattva Prajnapana (Exposition of the Knowable Principle): This section begins with an elaborate explanation of the substance, attributes, and modes of existence (dravya, guna, paryaya) of matter, described as profound and touching the core. It reiterates that every substance is made of dravyas, which are the basis of infinite attributes, and attributes are the aggregates of modes. The text explains the concepts of production, destruction, and permanence (utpada, vyaya, dhrauvya) and how they apply to substances and modes. It clarifies that while there are distinctions in characteristics, there is no separation of substance or region between dravyas, gunas, and paryayas. The concepts of "Mahasatta" (great existence) and "Avantara Satta" (intermediate existence) are discussed. The text emphasizes that the Jain view of reality, characterized by "anekanta" (non-one-sidedness), effectively establishes the cause-and-effect relationship. It then applies this general understanding of substance to the soul, explaining its various states of existence in the cycle of birth and death as impure transformations (vibhava parinati) that lead to bondage. The text differentiates between the soul's own pure consciousness and the impure states that lead to karma.

• Third Shrutaskandha: Charananuyoga Chulika (Concluding section on Conduct): This section focuses on the path of conduct for liberation. It emphasizes that the soul's nature is "Samya" (equanimity), and this is the essence of monasticism ("Shramanya"). The path to liberation involves the practice of Shraddha (faith), Gyana (knowledge), and Charitra (conduct). It details the steps involved in adopting the monastic path, including renouncing family, taking refuge in a guru, adopting the Digambara (sky-clad) attire, and adhering to the five great vows, five samitis, and twenty-eight fundamental observances. The text distinguishes between "cheda" (transgression) and "sthapan" (re-establishment) of conduct, highlighting the role of the guru in guiding and correcting. It stresses that attachment to subtle external substances through passions is a transgression, while attachment to one's own substance leads to the perfection of monasticism. The text clarifies the difference between auspicious and inauspicious conduct, with pure conduct being the ultimate goal. The importance of right diet, conduct, and adherence to scriptures is emphasized for the success of spiritual practice. The summary highlights the interdependence of knowledge, faith, and conduct for achieving liberation. It concludes by emphasizing the paramount importance of self-knowledge for the destruction of moha (delusion) and karma, leading to the attainment of infinite, unshakeable bliss.

The Importance of Agamas and Self-Knowledge:

The text underscores the crucial role of studying the Agamas (Jain scriptures) for understanding the true nature of reality and distinguishing between the self and the non-self. It states that for a saint, the Agamas are the "eyes." True liberation is achieved through the simultaneous practice of right faith, right knowledge, and right conduct, rooted in self-knowledge. The text concludes by praising Acharya Kundakundacharya and his commentators, Amritchandra and Jayasena, for their profound contributions to Jain spiritual literature, which continue to inspire seekers of liberation.