Reality English Translation of Sarvarthasiddhi

Author(s): S A Jain
Publisher: Jwalamalini Trust Chennai

Page 34

6
ATTAINMENT OF RIGHT FAITH
Nisarga means nature or innate disposition. Adhigama is knowledge of objects. These are mentioned as causes. Of what are these the causes? These are the causes of action. What is the action? 'Arises' is to be supplied, for sutras are completed in this way.
Right faith arises from innate disposition or by acquisition of knowledge. Is there knowledge of the categories (reality) or not in the first variety of spontaneous right faith? If the answer is in the positive, then the first kind also is derived from knowledge, and hence it is not different from the second. If the answer is in the negative, how can there be faith in reality without a knowledge of reality? There is nothing wrong in this. In both instances of right faith the internal cause is the same, namely the subsidence, destruction or destruction-cumsubsidence of faith-deluding karmas. When this internal cause is present, that type of right faith which arises without teaching by others is the first variety. That, which arises on the basis of knowledge of souls etc. acquired by the teaching of others, is the second variety of right faith. This is the difference between the two.
Why is the word 'that' used in the sutra? It is intended to refer to right faith mentioned in the previous sutra. Otherwise this sutra would refer back to the path to liberation, which is also the subject under discussion. It is contended that a rule or exception enunciated in one sutra naturally applies to the immediately preceding one. So right faith would naturally be taken from the previous sutra even without the word 'that'. But it is not so. 'What is important is more powerful than proximity.' Therefore the path to liberation only would be taken. Hence the word 'that' is used in the sutra.
It has been mentioned that belief in tattvärtha is right faith. But what is tattva?
जीवाजीवास्स्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम्
॥ ४ ॥
Jivājivāsravabandhasaṁvaranirjarāmokṣāstattvam
(4)
4. (The) soul, (the) non-soul, influx, bondage, stoppage, gradual dissociation and liberation constitute reality.