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Editor's Note

 

INTRODUCTION

 

UMASVATI VACAKA�S PRASAMARATIPRAKARANA-A STUDY

  LIFE: FAMILY, CASTE, DATE, SECT AND WORKS
 

PRASAMARATIPRAKARANA IS A WORK OF UMASVATI

 

SUMMARY OF PRASAMARATI 

 

COMMENTARIES ON PRASAMARATI PRAKARANA

  ETHICAL ASPECT OF PRASAMARATI PRAKARANA:
   

ACARA OF THE SADHUS (MONKS)              

   

ACARA OF THE HOUSEHOLDERS   

  PHILOSOPHICAL ASPECT OF PRASAMARATI PRAKARANA:    
   

Tattvas

   

SUBSTANCE         

   

 SYADVADA-THEORY OF NON-ABSOLUTISM 

   

CLASSIFICATION OF KNOWLEDGE

   

COSMOLOGY 

   

THE DOCTRINE OF KARMA

 

COMPARISON BETWEEN TATTVARTHADHIGAMASUTRA AND PRASAMARATIPRAKRANA.

 

COMPARISON OF PRASAMARATIPRAKARANA WITH JAINA AGAMAS101 AND SOME NON-JAINA WORKS

 

CRITICAL REMARKS ON PRASAMARATIPRAKRANA

 

Prashmartiprakranam l  

 

Ath Shastrasya Pithbandhah: ll1ll    

 

1.  Introduction              

    Ath ksaydhikar: ll2ll      
 

2.  On Passions   

    Ath ragadhyadhikar: ll3ll     
 

3.  On Attachment                

    Ath Karmadhikar: ll4ll  
 

4.  On Karma     

    Ath karnarthadhikardvayam: ll5-6ll    
 

5-6.  On Cause of Birth and Death  

    Ath Madsthanadhikar: ll7ll    
 

7.  On Pride             

    Ath Aacharadhikar: ll8ll  
 

Ath Bhavanadhikar: ll9ll   

 

On Reflection                

    Ath Dharmadhikar: ll10ll     
 

On religious Virtues             

    Ath kathadhikar: ll11ll 
 

On Religious Stories            

    Ath Jivadhikar: ll12ll 
 

On Soul  

   

Ath Upyogadhikar: ll13ll  

 

On Consciousness          

   

Ath Bhavadhikar: ll14ll

 

On States of Soul   

   

Ath Sadvidhdrvyadhikar: ll15ll  

 

On Six Substances         

   

Ath Charanadhikar: ll16ll

 

On Code of Conduct 

   

Ath Shiladgadhikar: ll17ll 

 

Ath Dhyanddhikar: ll18ll 

 

On Meditation                

   

Ath Shrenyadhikar: ll19ll  

 

On Sreni 

   

Ath Samuddhatadhikar: ll20ll

 

On Code of Conduct 

   

Ath Shiladgadhikar: ll17ll 

 

On Samudghata              

   

Ath Yognirodhadhikar: ll21ll 

 

On Yognirodha        

   

Ath Shivgamanvidhanphaladhikar: ll22ll

 

Description of the path of Liberation and Fruits 

 

Appendix

  Jain Books
  Catalog of Books in English
  Catalog of Books in Hindi
  Catalog of Books in Gujarati
  List of Books, Topics & Sub-topics and Authors


CLASSIFICATION OF KNOWLEDGE

 Knowledge is classified into immediate and mediate (pratyaksa and paroksa) (Pr.  224).  Avadhi, manahparyaya and kevala are the three kinds of immediate which may be called extraordinary and extrasensory perceptions.  They are called immediate (pratyaksa) knowledge, because these are acquired not through the medium of senses.  Avadhi is clairvoyance.  It is direct knowledge of material things even at a distance of space or time.  It is called �avadhi� or �limited� because it functions within a particular area and up to a particular time.  It cannot go beyond spatio-temporal limits.  Manahparyaya is telepathy, direct knowledge of the thoughts of others.  This is also limited by spatio-temporal conditions.  Kevalajnana is omniscience.  It can be acquired by the person who is devoid of all types of passions and this Kevalajnana becomes cause of liberation.  It is beyond spatio-temporal conditions.  Paroksa or mediate knowledge is divided into Mati or Abhinibodhaka and Sruta.  These are acquired by the soul through external agencies.  Mati is ordinary cognition obtained by means of sense-perception, and Sruta or testimony is derived from Scriptures or authority.  Thus these are five kinds of right knowledge.  Besides these five kinds of right knowledge, we have three kinds of erroneous knowledge, and vibhangajnana-limited direct erroneous knowledge.  Thus knowledge is classified into eight kinds, five of them are right knowledge and latter three are erroneous knowledge (Pr. 225).  These are known as eight kinds of determinate knowledge (Pr.  194-5).

 Consciousness is the chief characteristic possessed by soul.  Darsana and Jnana are the two manifestations of concisousness.  Darsana is the first stage of cognition where we are only aware of an object.  It is known as indeterminate knowledge or formless (anakara upayoga) which is of four kinds : Caksurdarsana-darsana caused by sight, acaksurdarsana-non visual cognition, avadhidarsana, limited direct cognition and Kevaladarsana-Perfect darsana.  The difference between the Darsana and Jnana is that in the former, we have simple apprehension, perception of generalities of things, while in the latter we have conceptual knowledge.  Again in the former details are not perceived, while in the latter the details are clearly known.  Thus Darsana is called indeterminate while Jnana is called determinate.