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Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

18. Samyag-Darsana-Sutra - Precepts Of Right Faith

 

 

(A) Vyavahara-Samyaktava : Niscya-Samyaktva

 

Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam.

Tam janijjai nicchaya-vavaharasaruvadobheyam. (219)

Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya). (219

 

Jivadi saddahanam, sammattam jinavarehim pannattam.

Vavahara nicchayado, appa nam havai sammattam. (220)

Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the existence of the soul and the other principles (Tattvas), from the real point of view, the soul itself is Right Faith. (220)

 

Jam monam tam sammam, jam sammam tamiha hoi monam.

Nicchayao iyarassa u, sammam sammattaheu vi. (221)

From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood. But from the practical point of view, the causes of righteousness are called Right Faith itself. (221)

 

Sammattavirahiya nam, sutthu vi uggam tavam caranta nam.

Na lahanti vohilaham, avi vasasahassakodihim. (222)

Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years. (222)

 

Damsanabhattha bhattha, damsanabhatthassa natthi nivvanam.

Sijjhamti cariyabhattha, damsanabhattha na sijjhamti. (223)

Those who have renouncecd Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith. (223)


Damsanasuddho suddho damsanasuddho lahei nivvanam.

Damsanvihina puriso, na lahai tam icchiyam laham. (224)

He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Ritht Faith does not attain the desired result (i.e. liberation). (224)

 

Sammattassa ya lambho, telokkassa ya havejja jo lambho.

Sammaddamsanalambho, varam khu telokkalambhado. (225)

If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter. (225)

 

Kim bahuna bhanienam, je siddha naravara gae kale.

Sijjhihimti je vi bhaviya, tam janai sammamahappam. (226)

What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaininig emancipation) have attained liberation in the past and will do so in future. (226)

 

Jaha salilena na lippai, kamalinipattam sahavapayadie.

Taha bhavena na lippai, kasayavisaehim sappuriso. (227)

Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensiuous enjoyment. (227)

 

Uvabhogamimidiyehim, davvanamacedananamidaranam.

Jam kunadi sammaditthi, tam savvam nijjaranimittam. (228)

Whatever use of living or non-living objects, a amn of Right Faith may make through his senses, is all for getting release from the Karmas. (228)

 

Sevamto vi na sevai, asevamano vi sevago koi.

Pagaranacettha kassa vi, na ya payarano tti so hoi. (229)

A man of Right Faith even when enjoying (an object), does not enjoy (it); while another person enjoys (it) even when ge is not enjoying (it). A person acting in a drama does not in fact become transformed into that character. A right believer always thinks of his soul and remains unaffected by what goes on around him. (229)

 

Na kamabhoga samayam uvemti, na yavi bhoga vigaim uvemti.

Je tappaosi ya pariggahi ya, so tesu moha vigaim uvei. (230)

The objects of enjoyment of senses do not produce either equanimity or perversion. He who has attachment or aversion for objects becomes perverted (while enjoying them) due to his delusion. (230)