Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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Mokşamārgasya netāram, bhettāra karmabhūbhratāṁl
Jñātāraṁ visvatattvānāṁ, vande tadgunalabdhayell
It means 'l bow to the qualities of that one who is the leader of the path of liberation, has eradicated the karmas and is the knower of the tattvas.'
This is a very important benediction in the Jaina philosophy, because it is not for the person but the Vitarāga-sarvajña (omniscient) who are the shower of the path; they are worshipped so. It is not for any worldly gains but only to attain the best qualities.
It is because of this reason that on the above verse many Ācāryas having written elaborately. Many have also written independent works, for example, Ācārya Vidyānandi (7th century) has written Aptaparīkņā, Samantabhadra (2nd century) has written Āptamīmāṁsā on the basis of this Verse. Ācārya Vidyānandi has said to the extent that this verse is like a tīrtha (ford). To recite this verse is equivalent to worshipping the tīrthas. Hence one should understand this verse properly.
2.2 Contents 1st Adhyāya: Right faith (Samyak-darśana), Right Knowledge (Samyak-jñāna) and Right conduct (Samyak Căritra) all three put together constitute the path of liberation. Jīva, ajīva, aśrava, bandha, Sanvara, nirjarā and mokṣa - the faith in these tattvas is Samyak-darśana. The faith thus arises due to two reasons - 1) on its own due to the previous karmas and 2) due to the discourse by other. Full faith arises after the right knowledge; hence the full knowledge of the tattvas etc should be regained first and foremost. This happens with the help of valid knowledge (pramāņa), standpoints (naya) and presentation (nikṣepa), direction (Nirdeśa), ownership (svāmitva), instrument (sādhana), location (adhikaraņa), duration (stithi), classification (vidhāna), existence (sat), number (samkhyā), field of occupation (kşetra), field of touch (sparśana), time (kāla), interval (antara), condition (bhāva), relative numerical strength (alpabahutva) etc are also useful for the cognition of the tattvas. Pramāna is right knowledge and is of 5 types- mati, śruta, avadhi, manahparyaya and kevala. Mati and śruta are both parokșa pramāṇa and the rest three are pratykşa pramāņa. Naya is a part of pramāna. The difference between naya and pramāņa is that pramāņa cognizes the whole
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STUDY NOTES version 5.0
