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SamanSuttam

18. Samyag-Darsana-Sutra

Precepts Of Right Faith

(A) Vyavahara-Samyaktava : Niscya-Samyaktva

Sammattarayanasaram, mokkhamaharukkhamulamidi bhaniyam.

Tam janijjai nicchaya-vavaharasaruvadobheyam. (219)


Right Faith is the core of the three jewels; it is the root of the great tree of liberation; it has to be understood from two point of views-real point of view (Niscaya-naya) and empirical point of view (vyavaharanaya). (219

Jivadi saddahanam, sammattam jinavarehim pannattam.

Vavahara nicchayado, appa nam havai sammattam. (220)


Lord Jina has said that from the empirical point of view, Right Faith is faith in the existence of the existence of the soul and the other principles (Tattvas), from the real point of view, the soul itself is Right Faith. (220)

Jam monam tam sammam, jam sammam tamiha hoi monam.

Nicchayao iyarassa u, sammam sammattaheu vi. (221)


From real point of view true monkhood constitutes righteousness and righteousness constitutes true monkhood. But from the practical point of view, the causes of righteousness are called Right Faith itself. (221)

Sammattavirahiya nam, sutthu vi uggam tavam caranta nam.

Na lahanti vohilaham, avi vasasahassakodihim. (222)


Those persons who are devoid of Right Faith will not obtain Right Knowledge, even if they practise severe penance for a thousand crores of years. (222)

Damsanabhattha bhattha, damsanabhatthassa natthi nivvanam.

Sijjhamti cariyabhattha, damsanabhattha na sijjhamti. (223)

Those who have renouncecd Right Faith are deprived persons. There is no liberation for a person devoid of Right Faith. Those who have renounced Right Conduct may attain liberation but not those who have renounced Right Faith. (223)

Damsanasuddho suddho damsanasuddho lahei nivvanam.

Damsanvihina puriso, na lahai tam icchiyam laham. (224)


He who has Right Faith is certainly pure; he who is possessed of Right Faith attains liberation. A person devoid of Ritht Faith does not attain the desired result (i.e. liberation). (224)

Sammattassa ya lambho, telokkassa ya havejja jo lambho.

Sammaddamsanalambho, varam khu telokkalambhado. (225)


If on the one hand there be the attainment of right faith and on the other the attainment of (mastery over) all the three world regions, then the former attainment is preferable to the latter. (225)

Kim bahuna bhanienam, je siddha naravara gae kale.

Sijjhihimti je vi bhaviya, tam janai sammamahappam. (226)


What is the use of saying more; it is due to the magnanimity of Right Faith that the great personage and the Bhavya (those worthy of attaininig emancipation) have attained liberation in the past and will do so in future. (226)

Jaha salilena na lippai, kamalinipattam sahavapayadie.

Taha bhavena na lippai, kasayavisaehim sappuriso. (227)


Just as it is on account of its very nature that a lotusleaf remains untouched by water, similarly a righteous person remains really un-affected by passions and by the objects of sensiuous enjoyment. (227)

Uvabhogamimidiyehim, davvanamacedananamidaranam.

Jam kunadi sammaditthi, tam savvam nijjaranimittam. (228)


Whatever use of living or non-living objects, a amn of Right Faith may make through his senses, is all for getting release from the Karmas. (228)

Sevamto vi na sevai, asevamano vi sevago koi.

Pagaranacettha kassa vi, na ya payarano tti so hoi. (229)


A man of Right Faith even when enjoying (an object), does not enjoy (it); while another person enjoys (it) even when ge is not enjoying (it). A person acting in a drama does not in fact become transformed into that character. A right believer always thinks of his soul and remains unaffected by what goes on around him. (229)

Na kamabhoga samayam uvemti, na yavi bhoga vigaim uvemti.

Je tappaosi ya pariggahi ya, so tesu moha vigaim uvei. (230)


The objects of enjoyment of senses do not produce either equanimity or perversion. He who has attachment or aversion for objects becomes perverted (while enjoying them) due to his delusion. (230)

(B) Samyagdarsana-Anga

Essential requisites of Right Faith

Nissamkiya nikkamkhiya nivvitigiccha amudhaditthi ya.

Uvabuha thirikarane, vacchalla pabhavane attha. (231)


The eight essential requisites of Right Faith are: absence of doubt, absence of longing, absence of contempt, absence of confusion, absence of belief in heretical sects, stabilization, affection and exaltation. (231)

Sammaditthi jiva, nissamka homti nibbhaya tena.

Sattabhayavippamukka, jamha tamha du nissamka. (232)

The persons possessed of Right Faith are free from doubts and are therefore fearless. Because of their freedom from seven fears, they are free from doubts. (232)

(Note:- The seven fears are: fear of life on earth, fear of next life, fear of being unprotected, fear of absence of control, fear of pain, fear of accident and fear of death.)

Jo du na karedi kamkham, kammapjhalesu taha savvadhammesu.

So nikkamkho ceda, sammaditthi muneyavvo. (233)


A person who has no longing for the fruits of Karmas and for all objects or any of the properties of a thing is possessed of Right Faith, with a mind free from any longing. (233)

No sakkiyamicchai na puyam, na vi ya vandanagam kuo passamsam?

Se samjae suvvae tavassi, sahie ayagavesae sa bhikkhu. (234)


he who desires no honour, no worship, no salutation even, how will he desire praise? He who has self-control, observes the vows correctly, practises penance and seeks to know the true nature of the soul is the real monk. (234)

Khai-puya-laham, sakkaraim kimicchase joi.

Icchasi jai paraloyam, tehim kim tujjha paraloye. (235)


Oh monk, if you desire that bliss of the other world, why do you hanker after fame, worship, enjoyment and honour in this world? Of what use are they to you in the next world? (235)

Jo na karedi juguppam, ceda savvesimeva dhammanam.

So khalu nivvidigiccho, sammaditthi muneyavvo. (236)

He who does not exhibit contempt or disgust towards any of the things, is said to be the right believer without any contempt or disgust. (236)

Jo havai asammudho, ceda sadditthi savvabhavesu.

So khalu amudhaditthi, sammaditthi muneyavvo. (237)

He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right-believer. (237)

Nanenam damsanenam ca, carittenam taheva ya.

Khantie muttie, vaddhamano bhavahi ya. (238)

May you prosper with the aid of (right) knowledge, (right) faith and (right) conduct as also forgiveness and freedom from bondage (of Karma). (238)

No chadae no vi ya lusajja, manam na sevejja pagasanam ca.

Na yavi panne parihasa kujja, na ya siyavada viyagarejja. (239)

The wise man should not conceal the meaning of a scriptural text nor should he distort it; he should not harbour pride or a tendency to self-display; he should not make fun of anyone or bestow words of blessing on anyone. (239)

Jattheva pase kai duppauttam, kaena vaya adu manasenam.

Tattheva dhiro padisaharejja, ainnao khippamivakkhalinam. (240)

The wise man, whenever he comes across an occasion for some wrong doing on the part of body, speech or mind, should withdraw himself there from, just as a horse of good pedigree is brought to the right track by means of rein. (240)

Tinno hu si annavam maham, kim puna citthasi firamagao.

Abhitura param gamittae, samayam goyama! ma pamayae. (241)

Oh Gautama, when you have crossed over the big ocean, why then do you come to a stop near the shore? Make naste to go across, be not complacent even for a moment. (241)

Jo dhammiesu bhatto, anucaranam kunadi paramasaddhae.

Piyavayanam jampamto, vacchallam tassa bhavvassa. (242)

The bhavya person, who is full of devotion for religious personages, follows them with a feeling of great faith, and utters loveable words, is possessed of affection. (242)

Dhammakahakahanena ya, bahirajogehim cavi anavajje.

Dhammo pahavidavvo, jivesu dayanukampae. (243)

The radiance of religion should be spread by narration of religious stories, by performance of dispassionate external austerities and by showing mercy and compassion towards living beings. (243)

Pavayani dhammakahi, vai nemittio tavassi ya.

Vijja siddho ya kavi, attheva pabhavaga bhaniya. (244)

One who holds relligious discourse, one who narrates religious stories, one who holds discussions with rivals, one who reads omens, one who performs penance one who is learned, one who is possessed of miraculous powers, one who is a poet, these eight types of person undertake propagation of religion. (244)