Umasvati Vacaka’s
Prasamaratiprakarana is one of the most important religo-philosophical
works in the field of Jaina philosophical literature. Umasvati was a
learned Brahmin before conversion to Jaina faith.102 Thus it is quite
natural, that he was very familiar with the Brahmanical literature. A
Study of Prasamaratiprakarana reveals that Umasvati was not only
influenced by Jainagamas, but some of the non-Jaina works have profound
impact on him.
Umasvati was a profound scholar of
Jaina Agamas. The main theme of Prasamarati is taken from these Agamas
only. In the beginning of the work itself the author makes it very
clear by saying that, he is not going to preach any new idea, but
repeating the same ideas taught in Jainagamas (Pr. 2). Teachings of
Prasamarati are mainly drawn from major Agamas, viz, Acaranga,
Uttaradhyayana, Sthananga, Bhagavatisutra, Samavayanga, and Prajnapana.
This work is ethical in nature. Most of the teachings
are therefore taken from Acaranga. The author clearly instructs the
monk to follow the conduct described in Acarangasutra.103 The definition
and classification of Jivas, substances, Kasayas, Karmas, Lesyas,
Dharmas, Caritra, Jnana, Process of Kevali Samudghata and Yoganirodha
which are found in these main Agamas are accepted by Prasamaratikara,
without any modification and change.
It is said in Bhagavatisutra and Uttaradhyayana that
consciousness is the special characteristic of Jiva, which
(consciousness) is of two kinds-determinate and indeterminate.104
According to Prajnapana the former is of eight kinds and the latter is
of four kinds.105 Uttaradhyayana and Sthananga, classify souls into
samsari (mundane) and muktas (liberated) and the former into mobile and
immobile, the immobile are of five kinds and so on.106
The same definition and classification of Jivas are
accepted by Prasamaratikara. (Pr. 194-5, 190-92). Again the
definition, classification and functions of six substances (Pr. 207,
210, 213-218) are mainly drawn from Uttaradhyayana, Sthananga,
Anuyogadvara and vyakhyaprajnapati.107 Nine fundamental tattvas are
mentioned in Uttaradhyayana and Sthananga, which are accepted by our
present author,108 making no philosophical modification as done in
Tattvarthasutra.109 Classification of knowledge into direct and indirect
ant their sub-divisions (Pr. 224-5) are taken from Sthananga, Bhagavati,
Anuyogadvara and Nandisutra.110 Bhavas, i.e. characteristic conditions
of the soul are counted as six in Sthananga and Anuyogadvara,111 which
are the basis of six kinds of bhavas of Prasamarati (Pr. 196-97).
Samavayanga, Bhagavati, Prajnapana and Uttaradhyayana are the main
sources of conception of four types of Karmabandha, eight kinds of
karmas and their sub-divisions.112 Again, conception of four main
Kasayas, eight kind of prides (mada), six kinds of Lesyas, ten kinds of
Dharma and five types of Caritra, are found in Bhagavati and Sthananga,
Prajnapana, Uttaradhyayana and Samavayanga. 113 Twelve kinds of
Bhavanas or Anupreksas scattered in various Agamas are collectively
taken together, by our present author.114 Three jewels are considered as
the main path of liberation by almost all Agamas.115
Process of Kevalisamudghata (Pr. 272-74) is found in
Sthananga, Samavayanga, Bhagavati and Prajnapana.116 Yoganirodha (Pr.
277-83) is given in Prajnapana. These comparative points clearly prove
the profound influence of Agamas on Prasamaratiprakarana.
Umasvati was also influenced by
some non-Jaina works. The characteristic modesty of the author,
expressed in the beginning of this work (Pr. 3-7) reminds us of
Kalidasas modesty, expressed in the beginning of Raghuvamsa, where he
says that ‘though possessed of scanty powers of speech, I shall describe
the family of Raghus, driven as I am, by their virtues to an
inconsiderable undertaking”.117 Again, Umasvati’s request to the
right-minded scholars to welcome his work by judging its merits that can
be compared with the idea of Kalidasa expressed in Raghuvamsa, in which
he calls upon the connoisseurs to scrutinize his work, for, its goodness
and badness is to be judged by their word of commendation or
condemanation.118 Again, Umasvati’s statement that it is the very nature
of right-minded scholars to appreciate the quality of the work, ignoring
its defects (9), reminds us of Kalidasa’s statement in Malavikagnimitra,
in which he says that sound critics welcome the one (old) or other
(new), after proper examination, while a blockhead is guided by
another’s judgement.119
The ten kinds of religious vritues (167) which are to be
cultivated by a monk can be compared with ten kinds of Samanyadharma
(general rules), viz., steadfastness, forgiveness, self-restraint,
non-stealing, purity, self-control, wisdom, learning, truthfulness and
restraint of anger as described in the Manusmrti.120
The code of conduct for aspirants of moksa, prescribed
in prasamarati (58-63; 74, 89, 104, 112-120, 130-148 etc.), reminds us
of code of conduct for munis, described in santiparva of Mahabharata,
where it is said that the aspirant of emancipation retiring from one’s
home, regarding gain and loss in the same light, restraining the senses
and disregarding all objects of desire even when they are ready for
enjoyment, one should adopt a life of renunciation. One should not
disparage another, neither with eye nor with speech, nor in thought.
One should not speak evil of any person either in or out of his
hearing. The aspirant after moksa should abstain from injuring any
creature and should not stay in one place, should not confine ones self
to one spot, but roam or wander over the world without owning a fixed
habitation. He should behave friendly previous invitation to dinner.
He should content himself with only as much as is barely necessary for
keeping his body and soul together. Even that much of food which
produces gratification should not be coveted by him. He should not earn
either merit or demerit by means of acts. He should be always
well-contended, fearless, always engaged in mental recitation of sacred
mantras, silent and wedded to a life of renunciation. He should control
the rising impulses of works, of mind of wrath, of hunger and of lust.
Devoted to penances for cleansing his heart he should never allow the
censures (of others) to afflict his heart. One should live, having
assumed a status of neutrality with respect to all creatures and regard
praise and blame as equal. The muni should restrain his senses from all
things and keep himself aloof from all attachments. This indeed is the
holiest and the highest path of samnyasa mode of life121. Mahabharata
asks us to give up attachment and aversion, greed, anger, deceit, pride,
violence and to observe truthfulness, non-injury, modesty, forgiveness,
straightforwardness, penance, meditation etc., for obtaining the highest
good.122 Even punya and papa, both are considered to be the causes of
bondage of the soul and the aspirant can obtain liberation only after
exhaustion of both merit and demerit.123 The style of narrating passions
and their consequences in Prasamarati reminds us of narration of Bhisma
in Santiparva of Mahabharata. The description (Pr. 121) of ever
changing momentary nature of union with worldly prosperity, pleasures
and riches, which ends in separation, cause of untold misery is very
much similar to the statements made by Rama and Bhisma in Ramayana124
and Mahabharata125 respectively. Some of the verses in this work (Pr.
89, 127, 240) which emphasize the equanimity of mind and sense-control,
remind us of some of the verses of Bhagavadgita.126
The treatment of philosophical principles such as six
dravyas and plurality of souls may be compared to the Vaisesika and
Sankhya systems.127 The difference between these systems and Jaina view
is that, according to Nyayavaisesikas and Sankhyas although the souls
are many, they are without parts and qualities, while Jainism mentions
that soul has qualities of infinite knowledge, power and bliss.128
The theory of Pudgala(matter) which embraces both
Arambhavada and Parinamavada, may be called a synthetic representation
of the atomic theory of the Vaisesikadarsana and Prakrtiparinamavada of
the Sankhyas (Pr. 209). Process of Yoganirodha, Samvara and Nirjara
(Pr. 277-280) remind us of astanga-Yoga of Patanjali in Yogasutra.129
The characteristic of Kala as defined in Prasamarati (218) has great
resemblance with that mentioned in the Vaisesika darsana.130 The
definition of Sat of Substance (Pr. 204-6) can be compared with
Parinaminitya of the Sankhya and with substance of Vaisesika.131 The
characteristic of the soul in liberated state which is possessed of
infinite perception, infinite knowledge, infinite power and bliss (Pr.
289) can be compared with the Vedantic Brahman which is Existence,
Consciousness and Bliss.132