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1.
Bowing to Vira Jina, who, by nature is the possessor of infinite and
supreme knowledge and conation ; I shall compose Niyama-Sara,
preached by Kevalis and the Shruta Kevalis.
2.
In the Jaina Scriptures, the Path and the Fruit of the Path are
described as the two parts. The means of liberation constitute the
Path, and liberation is the Fruit.
3. What is in reality worth doing (is) Niyama, and that is belief, knowledge, and conduct. In order to
avoid deflection the word Sara has been particularly affixed to it.
4. Niyama (is) the way to liberation; its fruit is
supreme Nirvana. Each of these, is again described.
5. Belief in the Perfect Souls, the Scriptures and the
Principles is Right Belief. He who is free from all defects and is
possessed of all (pure) attributes is the supreme source.
6. (The defect are) hunger, fear, anger, attachment, delusion,
anxiety, old age, disease, death, perspiration, fatigue, pride,
indulgence, surprise, sleep, birth, and restlessness.
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7. One free from all defects and possessed of
sublime grandeur such as Omniscience is called Parmātmā (the
Highest Soul) or the Perfect One. One who is not such, (is) not
Parmatma .
8. Words proceeding from his mouth, pure
and free from the flaw of inconsistency are called Āgama
(Scripture.) In that Āgama the principles (Tattvartha) are
enunciated.
9. Soul, Matter, Medium of motion, Medium of rest, space,
(substances) having dimensions, and Time, together with their
various attributes and modifications are said to be the principles (Tattvartha).
10. Soul is characterized by Upayoga.
Upayoga is towards Darsana of Jnana- Upayoga is of two kinds,
Swabhava Jnana or Vibhava Jnana.
11-12. Natural knowledge (is) perfect, unassisted by sense
and independent. Non-natural knowledge is of two kinds.
Right knowledge of four kinds :-
Sensitive knowledge (Mati Jnāna)
Scripture knowledge (Shruta
Jnāna)
Visual knowledge (Avadhi
Jnāna) and
Mental
knowledge (Mana-paryaya Jnāna), and
Wrong
knowledge of three kinds, beginning with sensitive knowledge
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