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Jain World
Sub-Categories of Samansuttam
Mangalasutra
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Nirupanasutra

  Samsaracakrasutra 
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  Mithyatvasutra
 

Raga-pariharasutra

  Dharmasutra
  Samyamasutra
  Aparigrahasutra
  Ahimsasutra
 

Apramadasutra

  Siksasutra
  Atmasutra
  Moksamargasutra
  Ratnatrayasutra
  Samyag-Darsana-Sutra
  Samyagjnanasutra
  Samyakcaritrasutra
  Sadhanasutra
  Dvividha Dharmasutra
  Sravakadharmasutra
  Sramanadharmasutra
  Vratasutra
  Samiti-Guptisutra
  Avasyakasutra
  Tapasutra
  Dhyanasutra
  Anupreksasutra
  Lesyasutra
  Atmavikasasutra (Gunasthana)
  Samlekhanasutra
  Tattvasutra
  Dravysutra
  Srstisutra
  Anekantasutra
  Pramanasutra
  Nayasutra
  Syadvada Va Saptabhangisutra
  Samanvayasutra
  Niksepasutra
  Samapana
  Virastavana
 

SamanSuttam

19. Samyagjnanasutra

Precepts On Right Knowledge 

Socca janai kallanam, socca janai pavagam

Ubhayam pi janae socca, jam cheyam tam samayare. (245)


After listening to scriptures, a person comes to know what is good and what is sinful, having thus known through listening one ought to perform what leads to welfare. (245)

Nana nattie puno, damsanatavaniyamasamjame thicca.

Viharai visujjhamano, javajjivam pi nikkampo. (246)


Again, under the influence of his (scriptural) knowledge, he becomes firm in his faith, meditation, observance of vows and self-restraint, and lives a life of purity throughout his lifetime without any wavering. (246)

Jaha jaha suyamogahai, aisayarasapasarasamjuyamapuvvam.

Taha taha palhai muni, navanavasamvegasamddhao. (247)


As a monk continues to master the scriptures with extra-ordinary devotion and unbounded interest, he experiences supreme bliss with renewed taith accompanied by dispassion. (247)

Sui jaha sasutta, na nassai kayavarammi padia vi.

Jivo vi taha sasutto, na nassai gao vi samsare. (248)


A needle with a thread (in it) does not get lost even when it falls in a heap of rubbish, so a person endowed with scriptureal knowledge does not lose his self, even if involved in transmigratory cycle. (248)

Sammattarayanabhattha, jananta bahuvihaim satthaim.

Arahanavirahiya, bhamamti tattheva tattheva. (249)


Those who have renounced the jewel of right faith will continue to wander in different states of mundane existence, as they are devoid of proper devotions to virtuous qualities, even though they may be knowing the various scriptures. (249)

paramanumittayam pi hu, rayadinam tu vijjade jassa.

Na vi so janadi, appanayam tu savvagamadharo vi.

Appanamayanamto, anappayam cavi so ayanamto.

Kaha hodi sammaditthi, jivajive ayanamto. (250 & 251)


A person, who has in him even an iota of attachment, though he may be knowing all the scriptures, will not understand the nature of the soul, He who does not know the (nature of) soul, will not know the non-soul also. How can a person not knowing the soul and the non-soul, become a person having right faith? (250 & 251)

Jena taccam vibujjhejja, jena cittam nirujjhadi.

Jena atta visujjhejja, tam nanam jinasasane. (252)


According to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purifies the soul. (252)

Jena raga virajjejja, jena seesu rajjadi.

Jena mitti pabhavejja, tam nanam jinasasane. (253)


According to the teachings of Jina, it is through knowledge that ties of attachment are severed, attraction towards auspiciousness is developed and the feelings of friendship are strengthened. (253)

Jo passadi appanam, abaddhaputtham anannamavisesam.

Apadesasuttamajjham, passadi jinasasanam savvam. (254)

He only knows the whole doctrine of Jina, who knows the soul, unbound by karmic matter, different from everything else, devoid of all particularities and well described in the scriptures. (254)

Jo appanam janadi, asui-sariradu taccado bhinnam.

Janaga-ruva-saruvam, so sattham janade savvam. (255)


He who knows that the self is wholly different from an impure body and possesses cognizership as its own form knows the entire body of scriptures. (255)

Suddham tu viyanamto, suddham cevappayam lahai jivo.

Janamto du asuddham, asuddhamevappayam lahai. (256)


One who knows soul as pure oneself attains a pure self. But who contemplates the soul as having impure nature becomes himself impure. (256)

Je ajjhattham janai, se bahiya janai.

Je bahiya janai, se ajjhattham janai. (257)


He who knows the internal, knows the external and he who knows the external, knows the internal. (257)

Je egam janai, se savvam janai.

Je savvam janai, se egam janai. (258)


He who knows the one (the self) knows everything else; he who knows all things, knows the one (the self). (258)

Edamhi rado niccam, samtuttho hohi niccamedamhi.

Edena hohi titto, hohidi tuha uttamam sokkham. (259)


Be you always engrossed in pure knowledge; be you ever satisfied in it, be contented with it; you will get supreme happiness therefrom. (259)

Jo janadi arahamtam, davvattagunattapajjayattehim.

So janadi appanam, moho khalu jadi tassa layam. (260)


He who knows the Arhat from the view-points of substance, attributes and modifications, knows also the pure soul; his delusion will surely come to an end. (260)

Laddhunam nihim ekko, tassa phalam anuhavei sujanattem.

Taha nani nananihim, bhumjei, caittu paratattim. (261)


Just as one getting hold of a treasure consumes it in a gentlemanly fashion, similarly the wise man, getting hold of the treasure of knowledge, enjoys it ignoring all pleasure derived from anything else. (261)