The distinctive value of this work is that it is by a
person in whom saintliness is combined with profound scholarship and
insight. The whole work is instinct with the prophetic vision of a
seer and the expression, too, is so lucid and poetical that a new life
has been breathed into the dry bones of philosophical and ethical
discussion. Umasvati, here, looks no more a dialectical
metaphysician. He realized that not all were qualified to study
philosophy which requires higher level of intellect combined with
profound knowledge of different branches of sciences. It is beyond
the reach of common men. This book is written with the intention to
inform common people about the truth of life, as preached by the Jinas.
The main object of this work is to point out the practical and
scientific path of self-realization is laid down in the Jinagamas by
the Tirthankaras who rose to the highest height of perfection with its
aid. This work is not only limited to preach philosophical and moral
principles, but also shows true away of life which must inevitably
lead to a vision in which individual realizes his own pure, perfect,
blissful self-luminous Atman. It teaches that if deliverance is to be
achieved, certain moral codes are to be followed and it requires firm
faith in the Jinavacana, knowledge of Jaina doctrines and Right
conduct.
This work has a significant title which substantially
indicates the main theme of the subject-matte. THE AUTHOR HIMSELF
EXPLAINS THE TERM “Prasama’ occuring in the title of the present work
as a synonym of vairagya-non-attachment. It mainly deals with cause
of bondage in mundane life and process of attaining absolutely an
un-perturbed state of spiritual calmness through complete
non-attachment to wordly objects.
Though the central topic is vairagya, there is scope
for side-topics which are subordinate, complementary to central
topic. This is not a philosophical treatise, but the learned author
steeped in Jaina doctrines has stuffed this work with manifold
details, whereby this work has become a variable compendium of
Jainism. He deals with these philosophical topics like a moralist
poet. Nowehere does the author try to show his profound scholarship
and throughout the work he takes the reader into his confidence and
sincerely preaches in a homely manner without entering into the dry
field of Logical argumentation. The nature of the work is such that,
the author never feels the necessity of logical defense of the
principles that he is enunciating. The exposition of the
subject-matter is very systematic and some times he takes recourse to
similies to make his teaching effective.
His style is very simple, but the current of his
expression is very forceful. His explanation of Jaina philosophical
and ethical conceptions in simple terms is a special feature of this
work. He handle the Jaina technical terms and conceptions in a
natural and easy manner. Some of the important doctrines of Jainism
such as, substance, soul, syadvada, house-holders duties etc., are so
precisely told that, the reader feels that many verses are really
sutras pregnant with significance. The subject-matter is discussed
with such a remarkable dignity, in suitable Arya metre, in lucid and
simple manner, that this composition is enough to commemorate the
poetic talents of Umasvati. The speciality of this work of the
learned author is that, the verses are precisely worded; throughout
the work, there is an ease about discussions, simplicity in style,
direct appealing nature, spontaneous outcome of thought which are
possible only from an author who has tasted the nectar of direct
spiritual experience. This work is undoubtedly, an outstanding
contribution to Jaina philosophy and Religion.