Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

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10. The Jinas call him a (Vyavahāra) Śrutakevali who has full knowledge of the scripture; as all scriptural knowledge ultimately leads to the knowledge of the Self, therefore the (knower of the Self) is called Śrutakevali.
CHAPTER I
The person who masters completely the scripture comprising the twelve angas, is referred to as Vyavahara-śrutakevali, since he distinguishes himself by his study of the scripture, the dravya śruta or the different works constituting the angas or the agamas. Even with the complete study of the scripture he has not reached that stage of realising the Atma as the Pure Self, though he may reach that stage ultimately. Hence he is designated as Vyavahara-śrutakevali, as contrasted with the other who, through the acquisition of bhava śruta, is able to realise the real Self for which reason he is designated as Niścayaśrutakevali. The former has knowledge of all the reals, for which he is called Kevali and, since his knowledge of all the reals is through the scriptures, he is called Śrutakevali. And since his knowledge is obtained through the description of the reals given in the scripture, he is called Vyavaharaśrutakevali. The latter, through his knowledge obtained through the scripture, is able to immediately realise the true nature of the Self and the whole reality is called the Niścayasrutakevali. These two are contrasted with the Omniscient, par ercellence, one who obtains kevala-jñāna, through tapas.
ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धओ |
भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥११॥ vavaharo abhudattho bhudattho desido du suddhanayo, bhudatthamassido khalu sammadiṭṭhi havadi jivo (II) व्यवहारोऽभूतार्थो भूतार्थो देशितस्तु शुद्धयः ।
भूतार्थमाश्रितः खलु सम्यग्दृष्टिर्भवति जीवः ॥ ११॥
II. The practical stand-point does not reveal the reals; the pure point of view is said (to relate to) the real; verily, the soul that takes refuge in the real is one of right vision.
COMMENTARY
The vyavahara point of view, since it is based upon practical interest, need not and does not take into consideration the