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Niyamasāra
नियमसार
That alone is the Scripture which is the Word of the Omniscient (āpta), inviolable, not opposed to the two kinds of valid knowledge - direct (pratyakşa) and indirect (parokşa) – reveals the true nature of the Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. Ācārya Kundakunda’s Pravacanasāra: सुत्तं जिणोवदिट्ठ पोग्गलदव्वप्पगेहिं वयणेहिं । तं जाणणा हि णाणं सुत्तस्स य जाणणा भणिया ॥१-३४॥
पुद्गल-द्रव्य स्वरूप वचनों से जो जिन भगवान् का उपदेश किया हुआ है वह द्रव्यश्रुत है, निश्चयकर उस द्रव्यश्रुत का जानना भावश्रुत ज्ञान है। और द्रव्यश्रुत को भी ज्ञान व्यवहार से कहा है।
Teachings of Lord Jina that reach us through his divine words - which are in form of the physical matter (pudgala) - constitute the Scripture (sūtra or dravyasruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhāvaśruta). Empirically, the Scripture (sūtra or dravyaśruta) is also knowledge.
The meaning of the word 'tattvārtha'is explained as under by Ācārya Pūjyapāda in Sarvārthasiddhil:
“Tattva’ is the ‘nature' (bhāva) of the substance (padārtha); the nature of the substance, as it is, is 'tattva'. 'Artha' means ‘ascertainment’. The compound 'tattvārtha' means ascertainment of the substance, as it is. Or, 'tattvārtha' means ascertainment of the nature (bhāva) of the substance as the two, the nature (bhāva) and the substance (padārtha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarśana).
1 - Acārya Umāsvāmi's Tattvarthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvarthasiddhi, sūtra 1-2, p. 6.
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