Saman suttam Part 1

SR No.: 008022
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 1993
Total Pages: 119
Language: Prakrit, English
Classification: Book_Devnagari, Religion, & Principle
File Size: 6 MB

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The (Sramana) Samgha ( order of saints) is the assurance, the consolation (and) the refuge of all beings. (It) is (providing mental calmness) like an air-conditioned house and is ( affectionate) like parents Do not, therefore, be frightened. He (who continues to be the member of the Samgha) is the partaker of knowledge and he is more established than others in spiritual awakening and ethico-spiritual conduct Blessed are the persons who never leave the company of a spiritual teacher throughout their lives For him who keeps no devotion for the Guru ( spiritual teacher), has no reverence for him, takes no pride in him, experiences no awe of him, feels no modesty in his presence, and who maintains no affection for him, what is the sense of his remaining with the Guru? Having remained above the waters of Karmic dust, having long stalk of scriptural jewel, possessing the steady pericarp of sive Mahāvratas ( complete vowy), holding association with the pollen of virtues, having been surrounded by the black bee of householders, having bloomed through the resplendent sun of Jina (spiritually victorious) and having thousand petals of Sramaņas (saints), may the lotus of Samgha bloom
(4) Of exposition To him who does not look at the object through Pramana(the means of valid Knowledge), Naya ( the Standpoint) and Niksepa ( the use of words for expressing the objects), the false object seems true and the true one secms false. Now, Knowledge is Pramana ( the means of valid knowledge), Knower's (objective) view in mind is certainly Naya ( the doctrine of standpoint), method of knowing (through language) is undoubtedly Nikscpa (the doctrine of the use of words for expressing objects) Thus the comprehension of objects takes place through these means There are two basic divisions of all the Nayas, namely, Niscayanaya ( transcedcntal standpoint), and Vyavaharanaya (empirical standpoint) Know the Dravyārthikanaya (standpoint of substance) and Paryāyārthikanaya (standpoint of modification) as the means of arriving at the Niscayanaya (transcendental standpoint)
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Samaņasuttam-Vol 1
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