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Chapter - 8
Samayasara sensuous pleasures and carnal desires and practice of prescribed religion is believed to be solely for worldly happiness and not for self-realization. Distinction in the Nature of Right Path according to
Empirical and Transcendental Aspects
आयारादी णाणं जीवादी दंसणं च विण्णेयं। छज्जीवणिकं च तहा भणदि चरित्तं तु ववहारो॥४०॥
āyārādī ņānam jīvādi damsanam ca vinneyam. chajjīvanikam ca tahā bhanadi carittam tu vavahāro..40
आदा हु मज्झ णाणं आदा मे दंसणं चरित्तं च।
आदा पच्चक्खाणं आदा मे संवरो जोगो॥४१॥ ādā hu majjha ņāņam ādā me daņsaņam carittam ca.
ādā paccakkhāņam ādā me samvaro jogo..41 (Āyārādī nānam) (Scriptures such as] Acārānga etc. constitute right knowledge, (jīvādi damsana ca) faith in tattvas such as jīva etc. is right world-view (ca chajjīva-nikam carittam) and (nonviolence towards] six types of jīvas is right conduct; (taha tu vavahāro bhanadi) such is the teaching of vavyahāra aspect.
(Hu majjha ādā) Transcendentally, self alone is (nāņam) right knowleddge, (me ādā damsanam carittam ca) right world-view and right conduct; (ādā paccakkhānam) self again is vow and (me ādā samovaro jogo) self is samvaro and self is yoga. Annotations :
In these two verses, the author distinguishes between the two aspects of threefold path of self-realization. According to the empirical aspect--vyavahāra naya, three elements-knowledge (jñāna), belief (darśana), and conduct (cāritra) are indispensable and all the three must be of right sort. Thus, right knowledge (samyagjñāna) is the correct understanding of the nature of self, without doubt or error. It is available in and obtained from the scriptures. We have stated earlier that Jains regard twelve angas (original scripture] (which comprise the whole of the scriptures) to contain all truths, the first of these is Ācārānga. Unshakable faith/ belief in the true nature of reality-self and non-self-is right world-view (samyugdarśana). Self and non-self-jīvu and ajīva-are the
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