Jainworld
Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

41. Samanvayasutra - Precepts On Reconciliation

 

 

Savvam pi aneyamtam, parokkharuvena jam payasedi.

Tam suyananam bhannadi, samsaya-pahudihi paricattam. (722)

That (knowledge) which reveals the multiple aspects of the things in an indirect form and is free from any doubt etc. is designated as scriptural knowledge. (722)

 

Loyanam vavaharam,dhamma-vivakkhai jo pasahedi.

Suyananassa viyappo, so vi nao limgasambhudo. (723)

That (knowledge) which makes possible the transactions of the people and illuminates the desired property of the thing, is a naya which is subtype of srutajnana and born of a probans. (723)

 

Nanadhammajudam pi ya, eyam dhammam pi vuccade attham.

Tasseyavivakkhado, natthi vivakkha hu sesanam. (724)

Although a thing is possessed of so many properties, yet it is referred to by only one of these properties, because at that time exposition of only that property is required and not the remaining others. (724)

 

Te savekkha sunaya, niravekkha te vi dunnaya homti.

Sayala-vavahara-siddhi, sunayado hodi nayamena. (725)

The view, which accepts the relativity or mutual dependence of these properties, is a case of naya proper (Sunaya) while the view that does not, is a case of naya-improper (Durnaya). It is the rule that all the transactions become successful when based on a naya proper. (725)

 

Javamto vayanapadha, tavamto va naya `vi' saddao.

Te ceva ya parasamaya, sammattam samudiya savve. (726)

There are as many points of view as their are modes of expression, In case the word "also" is employed every statement or expression represents Jaina position. The same provides an aliedn position, in case the word is not employed. Certainly right understanding demands a synthetic approach to all the statements about the thing. (726)

 

Parasamaeganayamayam, tappadivakkhanayao nivattejja.

Samae va pariggahiyam, parena jam dosabuddhie. (727)

Any specific extremistic view point adopted by rival, should be refuted by pointing out its rival view-point. The same should be our process, in case same person, following our own religious traditions adopts out of same faulty understanding any extremistic view. (727)

 

Niyayavayanijjasacca, savvanaya paraviyalane moha.

Te una na ditthasamao, vibhayai sacce va alie va. (728)

All view-point (nayas) are true in respect of what they have themselves to say but they are false so far as they refute a rival view-point (naya). One who is well-versed in the scriptures, should not divide the view-points (nayas) into true and false ones. (728)

 

Na samenti na ya sameya, sammattam nava vatthuno gamaga.

Vatthuvighayaya naya, virohao verino ceva. (729)

Every absolute point of view is independent of the other, they cannot be united together and their union is not conducive to the right approach. They are independent of each other like the opposing enemies. (729)

 

Savve samayanti sammam, cegavasao naya viruddha vi.

Bhicca-vavaharino iva, raodasina-vasavatti. (730)

Even though a single view-point (naya) taken, be itself may appear to be opposed to the other (naya), yet when they are considered mutually dependent to others, they would be conducive to the right understanding. Like the servants who act in harmony when they come under common control, even though they may be differing when they are separated. (730)

 

Jamanegadhammano vatthuno, aadamse ca savvapadivatti.

Amdha vva gayavayave to, micchadditthino visu. (731)

Those, who treat some one portion or aspect of a thing as a whole thing, have a wrong understanding like those blind persons who treated some one particular part of an elephant as a whole elephant. (731)

 

Jam puna samattapajjaya-vatthugamaga tti samudiya tenam.

Sammattam cakkhumao, savvagayavayavagahane vva. (732)

Those, who take together all the stand-points and thus grasp all the aspects of a thing, have a right understanding just as those with eyes, are able be grasp an elephant as a whole. (732)

 

Pannavanijja bhava, anamtabhago tu anabhilappanam.

Pannavanijjanam puna, anamtabhago sudanibaddho. (733)

The properties of the things, capable of being described are infinite times less than those not capable of being described, while the properties described in the scriptures are infinite times less than those who are describable (In view of such problems, how can it be said that the statement of such a scripture of person is absolutely true). (733)

 

Sayam sayam pasamsamta, garhamta param vayam.

Je u tattha viussamti, samsaram te viussiya. (734)

Those, who go on praising their own view and condemning those of their rival, simply make a show of their learning and are variously in the grip of transmigratory cycle. (734)

 

Nanajiva nanakammam, nanaviham have laddhi.

Tamha vayanavivadam, sagaparasamaehim vajjijja. (735)

There are various types of people, various types of their activities, various types of (their) capabilities. Hence one ought to give up quarrelling either with the people of one's own faith and also with that of the others. (735)

 

Bhaddam micchadamsana-samuhamaiyassa amayasarassa.

Jinavayanassa bhagavao, samviggasuhahigammassa. (736)

Let glory be to the holy teaching of Jinas which is of the form of conglommeration of all false views; which is possessed of a nectar and is easy of comprehenstion by those who are desirous to attain emancipation. (736)