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CHAPTER-VIII
425
should grasp its purpose. In Jnanarnaval Shastra it is stated- “In this era only two-three sagacious persons(true believers) are found." So, literally, only so many persons are not there, but the purpose is to say that very few persons (true believers) are there. Similarly, one should know elsewhere.
On this pattern, there are many more words used with different meanings; so, the same should be known appropriately; contrary meaning should not be grasped.
And whatever be the sermons, by distinguishing it correctly that which is found suitable to che self, the same should be accepted. For example, in the books on medical science several medicines are described; one should know them but he should take those medicines which might cure one's disease. If one is suffering from cold', then he should take that medicine only which produces heat and should not take that medicine which produces cold; one should know that this medicine is useful for others (and not for himself).
Similarly, one should acquire the knowledge of various preachings found in Jain Shastras but should follow only such preachings which might remove his perversities. He should accept that preaching which contradicts the perversity which one has and should not follow such preachings which support it. He should know that such preaching is useful for others.
Some examples are cited here. In the Shastras at some places preachings supporting Nishchaya (real standpoint) are found and at other places those supporting Vyavahara (conventional standpoint) are found. There ifone has the excessive leanings towards Vyavahara then he should follow correct practice by accepting the preachings fostering the Nishchaya (real standpoint) and if one has excessive leanings towards Nishchaya then he should follow correct practices by accepting the sermons fostering the Vyavahara (conventional standpoint). Further, one may be already devoid of self-knowledge due to conventional faith; afterwards also he may not make effort for gaining. self-knowledge by giving prominence to conventional sermons only; or due to faith in Nishchaya (real standpoint), one had become unrestrained by falling from renunciation and afterwards
1.दुःप्रज्ञाबललुप्त वस्तुनिचया विज्ञानशून्याशयाः, विधन्ते प्रतिमन्दिर निज-निज स्वार्थोद्यता देहिनः। आनन्दामृतसिन्धुशीकरचयै निर्वाप्य जन्मज्वर, ये मुक्तेर्वदनेन्दुवीक्षणपरास्ते सन्ति द्वित्रा यदि ॥24॥
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