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CHAPTER X पाखंडिलिंगेसु व गिहलिगेसु व बहुप्पयारेसु । कुव्वंति जे ममत्तं तेहिं ण णायं समयसारं ॥४१३॥ pākhamdilingesu va gihalimgesu va bahuppayāresu kuvvamtije mamalam tehim na nāyam samayasaram (413) पाषंण्डिलिङ्गेषु वा गृहोलिङ गेषु वा बहुप्रकारेषु ।
कुर्वन्ति ये ममत्वं तैर्न ज्ञात: समयसारः ॥४१३॥
413. The real Self is not seen by those who put on the garb of ascetics or householders and fancy that therefore they are the real seers.
Next it is emphasised that bodily insignia are therefore irrelevant and useless.
ववहारिओ पुण णओ दोण्णिवि लिंगाणि भणइ मोक्खपहे। णिच्छयणओ ण इच्छइ मोक्खपहे सवलिंगाणि ॥४१४॥ vavahārio puņa ņavo donnivi limgāņi bhaņai mokkhapahe nicchayaņao na icchai mokkhapahe savvalingāni (414) व्यवहारिकः पुनर्नयो द्वे अपि लिङ्गे भणति मोक्षपथे ।
निश्चयनया नेच्छति मोक्षपथे सर्वलिङ्गानि ॥४१४॥
414. Although, the vyavahāra point of view declares the two (classes of insignia) to be the path of emancipation, the standpoint of reality does not want any insignia whatsoever for the path of liberation.
COMMENTARY Those who maintain that what is obtained from the vyavahāra point of view is the real and ultimate truth can never realise the samayasāra or the Supreme Self. Realisation of samayasāra or True Self is possible only by adopting the niscaya point of view which is the only way to reach the Absolute Reality,
जो समयपाहुडमिणं पठिऊण अत्थवच्चओ गाउं । अत्थे ठाहिदि चेया सो होहि उत्तमं सोक्खं ॥४१५॥ jo samayapāhudamiņam pathiūņa atthataccao ņāum atthe thahidi ceyā so hohi uttamam sokkham (415) यः समयप्राभृतमिदं पठित्वा अर्थतत्त्वतो ज्ञात्वा । अर्थे स्थास्यति चेतयिता स भविष्यत्युत्तमं सौख्यम् ॥४१५॥
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