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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.
Shri Kunda-Kunda
Acharya renders homage to the last of the twenty-four Thirthankaras,
Lord Mahavira, who also called Vira, and enshrines Hi to his heart
for the purification of his thoughts; so that he may be able to
fulfil his undertaking successfully. Further, the Acharya express it
emphatically that whatever he will write will not be his own
independet teching, but will be fully based upon the authoritative
pronouncement of Kevalis and Shruta-Kevali.
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 Parmâtmâ (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 Âgama (Scripture.) In that Âgama
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 Jnâna)
Scripture knowledge (Shruta
Jnâna)
Visual knowledge (Avadhi
Jnâna) and
Mental
knowledge (Mana-paryaya Jnâna), and
Wrong
knowledge of three kinds, beginning with sensitive knowledge
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13.
And conation attentiveness (is) of two kinds (i. e.,) natural (Svabhâva
Darshana), and the opposite of its kind, non-natural (Vibhâva
Darshana). That which is perfect, unassisted by senses and
independent, is called Natural.
14. Non-natural conation is said to be of three kinds :
Ocular (Chakshu Darshana).
Non-ocular (Achakshu
Darshana) and visual (Avadhi Darshana).
Modification (is) or
two kinds, irrelative (natural, Svabhâva Paryâya) and relative to
itself and others (i. e., Non-natural, Vibhâva paryâya).
15. Human,
Hellish, Sub-human and Celestial conditions are said to be
Non-natural conditions free from miseries arising from the effect of
Karmas are termed Natural.
16-17. Human souls are of two ; born in Work
region or in Enjoyment region. Hellish souls should be known to be
of seven kinds, because of the regions.
Sub-human souls are said to be of fourteen kinds. Celestial
souls (are) of four kinds. Their detailed account should be known
from (the scripture) Loka-Vibhâga.
18. From the practical
point of view, a mundane soul causes material Karmas and
experiences; but from the(impure) real point of view the soul
creates (and) experiences thought- activites arising through
the Karmas.
19. From the substance point of view (all) souls are
free from the modifications mentioned before; but from the
modification point of view souls are possessed of both ( the Natural
and Non- Natural modification).
END OF CHAPTER 1 |
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