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116
THE SACRED BOOKS OF THE JAINAS.
कोविदिदिच्छो साहू संपडिकाले भणिज रूवमिणं । पञ्चक्खमेव दिलु परोक्खणाणे पवटुंतं ॥ १६८॥ कोविदितार्थः साधुः संप्रतिकाले भणेत् रूपमिदं । प्रत्यक्षमेव दृष्टं परोक्षज्ञाने प्रवर्त्तमानं ॥ १९८॥
198. At the present time what saint (is there who) knowing the (reality of) substances can say “this is its form" as if he had an ocular vision of what can be known only by inferential knowledge..
Commentary. Only omniscients can directly see the immaterial soul. Neither visual, nor mental knowledge, though they are somewhat direct, can see the soul. The saints and others with sensitive and scriptural knowledge can know it and realise it indirectly through these two kinds of knowledge. Although self-realisation is not direct reali. sation of self like that of omniscients, yet it is clear enough. It is almost direct. When thought activity is attentive constantly to self-realisation, the attention gives up functioning through the
mind and the. senses. At that time thinking and wavering is. stopped. Attention is merged in its own master, the soul.. A. right believer, though not omniscient, yet realises the soul as it is.
तेसिं हेदू भणिदा अज्झवसाणाणि सव्वदरसीहि । मिच्छत्तं अण्णाणं अविरदिभावोय जोगोय ॥ १६ ॥ तेषां हेतवः भणिताः अध्यवसानानि सर्वदर्शिभिः । मिथ्वात्वमज्ञानमविरतिभावश्च योगश्च ॥ १६६॥ हेदु अभावे णियमा जायदि णाणिस्त पासवणिरोहो। भासवभावेण विणा जायदि कम्मस्त दु गिरोहो ॥२०॥ हेत्वभावे नियमाज्जायते ज्ञानिनः प्रास्रवनिरोधः । प्रास्रवभावेन विना जायते कर्मणोऽपि निरोधः॥ २००॥ कम्मस्ताभावेण य णोकम्माणं च जायदि हिरोहो। को कम्मणिरोहण य संसारणिरोहणं होदि ॥ २०१॥
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