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SAMAYASARA.
123
211. However if even an atom of attachment etc., is found in a person, does not realise the pure soul, although he may carry all the scriptures (in his memory).
Commentary.
Here the words " even carrying all the scriptures should not be taken to include a Shruta-Kevali. The remarks are directed to a saint who is not a right believer, though being possessed of much book knowledge, he considers himself a knower of all scriptures. His knowledge cannot be called right knowledge, if he thinks that any of the fourteen spiritual stages is the real nature of the soul or if he believes that any conduct, other than self-absorption, based on good thought-paint, which causes the bondage of merit Karmas, is the real path of Liberation. A right believer must never have any attachment to the practical conduct of laymen or saints. He may be following any of the two lines of conduct as a preventive from falling into bad thought-activities, yet he should consider such conduct as a cause of bondage, and not of Liberation, and only a stepping-stone to the realisation of and absorption into the soul's pure nature.
अप्पाणमयाणंतो अणप्पयं चेव सो अयाणंतो। कह होदि सम्मदिट्ठी जीवाजीवे प्रयाणंतो॥ २१२ ॥
आत्मानमजानन् अनात्मानमपि सोऽजानन् । कथं भवति सम्यग्दृष्टिर्जीवाजीवावजानन् ॥ २१२॥
212. How can one, who does not know the Self, and does not know the non-self, become a right believer, without knowing the soul and the non-soul.
Commentary.
The man who does not realise that his soul is quite pure nonmatter and is thus distinct from all the non-soul substances and from other souls, cannot be a right believer. He remains ignorant, perverse, vague, and vacillating about the true nature of things.
जो वेददि वेदिजदि समए समए विणस्सदे उहयं । तं जाणगोदु णाणी उभयमविण कंखदि कयावि ॥ २१३॥
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