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Niyamasara
नियमसार
knowledge-obscuring (jñānāvaraṇīya), perception-obscuring (darśanavaraṇīya), and obstructive (antaraya). Lord Vira is the twentyfourth Tirthankara, known also by other names including Mahāvīra, Vardhamana, and Sanmati. The Tirthankara possesses the supreme sense-independent, infinite-knowledge (anantajñāna, kevalajñāna) and infinite-perception (anantadarśana, kevaladarśana). All objectsof-knowledge (jñeya) – the souls (jiva) and the non-souls (ajiva) with their substance (dravya), qualities (guna) and modes (paryāya) - get reflected in his infinite-knowledge. Acarya Kundakunda pledges to expound the Scripture 'Niyamasara' after making obeisance to Lord Vīra. The word 'niyama' connotes the 'essential' that must be observed the Three Jewels (ratnatraya) of right faith, knowledge, and conduct. The word 'sara' is used to emphasize the purity of the Three Jewels and to eliminate wrong faith, wrong knowledge, and wrong conduct. Thus, 'Niyamasara' is the exposition of the pure (śuddha) Three Jewels (ratnatraya). Who has preached the nature of the pure (suddha) Three Jewels (ratnatraya)? The kevali and the śrutakevali have preached the nature of the pure (suddha) Three Jewels (ratnatraya). The kevali are those who have the direct (pratyakṣa) perfect-knowledge of all objects-of-knowledge (jñeya) through their sense-independent omniscience (kevalajñāna). The śrutakevali are those who have indirect (parokṣa) perfect-knowledge; they have complete knowledge of the Scripture.
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Acārya Kundakunda's Pravacanasāra:
जो हि सुदेण विजाणदि अप्पाणं जाणगं सहावेण ।
तं सुदकेवलिमिसिणो भांति लोयप्पदीवयरा ॥१-३३॥
जो पुरुष निश्चय से भावश्रुतज्ञान से अपने ही सहज स्वभाव से सबको जानने वाले आत्मा को अर्थात् अपने निजस्वरूप को विशेषता से जानता है उस भावश्रुतज्ञानी को समस्त लोक के उद्योत करने वाले श्रीवीतरागदेव श्रुतकेवली कहते हैं।
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