Agam 31 Chulika 01 Nandi Sutra Sthanakvasi

SR No.: 007652
Original Sutra Author: Devvachak
Author: Amarmuni, Tarunmuni, Shreechand Surana, Trilok Sharma
Publisher: Padma Prakashan
Publication Year: 1998
Total Pages: 542
Language: English, Hindi
Classification: Book_English, Book_Devnagari, Agam, Canon, Ethics, Conduct, & agam_nandisutra
File Size: 19 MB

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direction, Kewal-jnana is acquired. Here also the shrut is lost. This is the end of samyak shrut for him.
The samyak shrut related to many persons is anaadı aparyavasıt. At some place or the other there always is a person who has samyak shrut. There neither was, or is, nor will be a situation when there 45 was, is, or will be not a single being having samyak shrut.
(2) With reference to area-In five Bharat and five Airavat, these ten areas the samyak shrut is with a beginning and an end 1 (saadı saparyavasıt). Around the end of the sukkham-dukkham era of the regressive cycle of time and around the beginning of the dukkham-sukkham era of the progressive cycle of time the Tirthankar, to establish the religious organization, first of all propagates the samyak shrut. This is the beginning of the samyak i shrut. In the dukkham-dukkham era the shrut becomes extinct. This is the end of the samyak shrut. In the five Mahavideh areas it is without a beginning or an end (anaadı aparyavasıt) because it always exists.
(3) With reference to time-Where the progressive and - regressive cycles of time are effective the samyak shrut is with aus beginning and an end. In five Bharat and five Airavat these cycles of 5 time are effective. Where these cycles of time are not effective, due to uniform conditions in context of time cycles the samyak shrut alwaysus exists; or it is without a beginning or an end. In the Mahavideh area the time cycles are not effective.
(4) With reference to mode (thoughts, precepts)-In context of the precepts of the omniscient, propagated in simple terms with numerous categories and examples, the samyak shrut is with a beginning and an end. This is because it starts with the acquisition ofur samyaktva and ends with mithyatva as well as omniscience. However, in context of the principles of kshayopasham it is without a beginning.fi or an end. This is because, to the beings, in which the process of kshayopasham has begun, the samyak shrut is always available. Andy to the beings in which the process of kshayopasham has not begun, the mithya shrut is always available.
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