________________
20
SAMAYASĀRA
and the sculptor are all designated by the honorific term of āryas. The illustration given of non-Aryans, such as Śakas, and Yavanas clearly indicate that the term is used to designate foreigners. It is in this sense that our author uses the term in the above gathā, when he says that when you talk to an anārya you must talk to him in his language, that is in his anārya language, the foreigner's tongue.
जो हि सुदेणभिगच्छइ अप्पाणमिणं तु केवलं सुद्धं ।
तं सुयकेवलिमिसिणो भणंति लोयप्पदीवयरा ॥९॥ jo hi sudenabhigacchai appāņamiņam tu kevalaṁ suddhan, tam suyakevalimisiņo bhanamti loyappadīvayarā (9)
यो हि श्रुतेनाभिगच्छति आत्मानमिमं तु केवलं शुद्धम् ।
तं श्रुतकेवलिनमृषयो भणन्ति लोकप्रदीपकराः ॥९॥ 9. Whoever realises the absolute and pure nature of this Self through the knowledge of the scripture, him, the Rşis, the light of the world, call an all-knowing Master of Scripture.
COMMENTARY This gāthā refers to niscaya śrutakevali as contrasted with i; avahāra śrutakevali referred to in the next gātha. This real all-knowing Master of the Scripture, by the complete acquisition of the scriptural knowledge, is able to realise the Self as that which illuminates itself and the other and, hence, is of the nature of knowledge or Jñāna, an experience independently obtained by the Kevala- jñānī, or the Sarvajña, through the instrument of śukla--dhyāna, as the result of tapas Since almost the same result is obtained in these two cases, one through tapas and the other through the knowledge of the scripture, the Śrutakevali is designated as niscaya Śrutakevali. The author describes the Vyavahāra Śrutakevali in the next gāthī.
जो सुयणाणं सव्वं जाणइ सुयकेलि तमाहु जिणा ।
णाणं अप्पा सव्वं जम्हा सुयकेवली तम्हा ॥१०॥ jo suyaņāņam savvam jāņaï suyakevalin tamāhu jiņā, ņāņam appā savvam jamhā suyakevalī tamhā. (10)
यः श्रुतज्ञानं सर्वं जानाति श्रुतकेवलिनं तमाहुर्जिनाः ।। ज्ञानमात्मा सर्वं यस्मात् श्रुतकेवलो तस्मात् ॥१०॥
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
