Samayasara

SR No.: 006764
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1989
Total Pages: 370
Language: English
Classification: Book_English, Agam, & Canon
File Size: 20 MB

Page 149

CHAPTER 1
21 10. The Jinas call him a (Vyavahāra) Śrutakevali whe 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.
The person who masters completely the scripture comprising the twelve angas, is referred to as Vyavahāra-śrutakevali, since he distinguishes himself by his study of the scripture, the dravya śruta or the different works constituting the angas or the āgamas. Even with the complete study of the scripture he has not reached that stage of realising the Itmã as the Pure Self, though he may reach that stage ultimately. Hence he is designated as Vyavahāra-śruta kevali, as contrasted with the other who, through the acquisition of bhāva śruta, is able to realise the real Self for which reason he is designated as Niscayaśrutakevali. 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 Vyavahāraśrutakeyali. 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 Niscayasrutakevali. These two are contrasted with the Omniscient, par ercellence, one who obtains kevala-jñāna, through tapas.
ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ ।
भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥११॥ vavahāro abhūdattho bhūdattho desido du suddhaņayo, bhūdatthamassido khalu sammādițțhi havadi jivo (II)
व्यवहारोऽभूतार्थो भूतार्थो देशितस्तु शुद्धनयः।
भूतार्थमाश्रितः खलु सम्यग्दृष्टिर्भवति बोवः ॥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 vyavahāra point of view, since it is based upon practical interest, need not and does not take into consideration the