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Sarvarthasidhi
by Shri Pujyapada is the oldest extaut commentrary on Tattvarthadhigama
Sutra by Shri Uma svami. This famous work is a compendium of all aspects
of Jaina Religion and Philosophy.
CHAPTER 1
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VALID KNOWLEDGE
Moksamargasya
netaram bhettaram karmabhubhrtam
Jnataram visvatattvanam vande tadgunalabdhaye
I
vow to the lord, the promulgator of path to liberation, the
destroyer of mountains of karmas and the knower of the whole of
reality, so that I may realize these qualities.
What is the means of liberation? These three together
constitute the means of liberation.
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Samyagdarsanajnanacaritrani
moksamargah1.
Right faith, right knowledge, and right
conduct (together) constitute the path to liberation.
The
attribute 'right' is added to faith in order to include faith based
on true knowledge of substances. Knowing substances such as the
souls, as these actually are is right knowledge. The attribute
'right' is intended to ward off uncertainty, doubt and error in
knowledge. Right is the cessation of activity leading to the taking
in of karmas by a wise person engaged in the removal of the causes
of transmigration. It is on the basis of right faith that knowledge
acquire the attribute of 'right'. Knowledge is mentioned before
conduct , for conduct issues from knowledge.
Perfect release from all karma is liberation. These
three - right faith, right knowledge and right conduct - together
constitute the direct path of liberation. Right faith mentioned
first in the preceding sutra is defined next.
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Tattvarthasraddanain samyagdarsanam
2. Belief in substances ascertained as
they are is right faith.
Right faith is of two kinds, with
attachment and without attachment. The former is characterized by serenity,
incessant fear of the miseries of transmigration (samvega),
compassion, devotion and so on. The latter is concerned with the
purity of soul alone.
How does this right faith, based on substances
ascertained as they are, arise?
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Tannisargadadhigamadva
3.
That
(This right
faith) is
attained by
intuition or
by acquisition
of
knowledge.
Right faith arises from
innate disposition or by acquisition of knowledge. In both instances
of right faith the internal cause is the same, namely the
subsidence, destruction or destruction - cum - subsidence of
faith-deluding karmas. When this internal cause is present, that
type of right faith which arises without teaching by others is the
first variety. That, which arises on the basis of knowledge of souls
etc. acquired by the teaching of others, is the second variety of
right faith. This the difference between the two.
It has been mentioned that belief in
tattvartha is right faith. But what is tattva?
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Jivajivasravabandhasamvaranirjaramoksastattvam4. (The) soul, (the)
non-soul, influx,
bondage, stoppage,
gradual dissociation
and liberation constitute reality.
The
soul is characterized by consciousness, which is divided into
several kinds of knowledge and so on. The non-soul is opposed to the
nature of the soul. The inflow of auspicious and evil karmic matter
into the soul is influx. The mutual intermingling of the soul and
karmas is bondage. The obstruction of the inflow of karmic matter
into the soul is stoppage. The separation of falling off part of
karmic matter from the soul is dissociation. The complete
annihilation of all karmic matter ( bound with any particular soul)
is liberation. These are described in detail later on. All fruits
are experienced by the soul. So the soul is mentioned first in the sutra. The
non-soul is mentioned next as it is of use to the soul. Influx is
included next as it concerns both soul and the non-soul. Bondage is
added next, as it follows influx. As there is no bondage for one who
practices stoppage, stoppage is mentioned after bondage in order to
indicate that it is opposite. Dissociation proceeds after stoppage,
and hence it is mentioned after stoppage. As liberation is attained
at the end, it is mentioned last.
The next sutra is intended to dispel
deviation from worldly custom or established practice, while referring
to right faith etc. and the soul etc. mentioned in the previous
sutra.
Namasthapanadravyabhavatastannyasah
5. These
are installed
(in four
ways) by
name, representation,
substance
(potentiality) and actual state.
Giving a name to an object
irrespective of its qualities for the sake of social intercourse is
naming. Establishing in things made of wood and clay, painting,
dice, etc., that 'this is that' is representation. That, which
which will be attained by qualities or that which which attain
qualities, is a substance (dravya). Substance characterized
by its actual condition is present state (bhava).
What is the way of ascertaining the seven
categories elaborated through the four kinds of installation? |
Pramananayairadhigamah
6. Knowledge (of the seven categories)
is attained by means of pramana
(comprehensive knowledge) and naya (standpoint).
The true -nature of the soul etc. described in
detail through the rule of installation as name etc., can be
ascertained through pramana and naya. Pramana and naya are possessed
of charaacteristics and divisions as will be mentioned later.
Paramana is of two kinds, namely for oneself and for others. All
kind of nowledge except scriptural constitute parmana for oneself.
But scriptural knowledge is of two kinds, namelyfor oneself and
others. The nayas are the divisions of pramanas. Pramana is the
source or origin of naya. It has been said 'pramana' is a
comprensive view whereas naya is a partial view. Naya is of two
kinds, dravyarthika and paryayarthika. The former refers to the
general attributes of a substance, and the latter to the constantly
'changing' conditions or modes of a substance.
One method of understanding the nature of the
soul etc. by pramana and naya has been explained. Now another method
of ascertaining the soul etc. is mentioned in the next sutra.
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