Samayasara

Author(s): Kundkundacharya, J L Jaini
Publisher: ZZZ Unknown

Page 25

THE SACRED BOOKS OF THE JAINAS.
यथा न शक्योऽनार्यो ऽनार्यभाषां विना तु ग्राहयितुं । तथा व्यवहारेण विना परमार्थोपदेशनमशक्यं ॥८॥
8. But as a non-Aryan (is) never capable of understanding without a non-Aryan tongue, so without practical standpoint, an exposition of reality is impossible.
Commentary. Here the author points out that the practical point of view is nothing but a mode of representing the reality. An Arab or an Englishman, ignorant of Samskrit, cannot understand the truth in that language. So the unadvanced seeker after truth cannot understand the language of Reality, unless it is translated into the language of practice and outer comparison and realisation, which alone can be properly grasped by worldly people. Thus the practical standpoint (Vyavahára Naya) is essential for the exposition of the inner reality (Nishchaya Naya) of things. The Absolute Reality transcends all our experiences of matter; hence the inadequacy of language for explaining it; but language and a distinct phraseology has to be adopted as of necessity.
जो हि सुदेणभिगच्छदि अप्पाणमिणं तु केवलं सुद्धं । तं सुदकेवलिमिसिणो भणंति लोगप्पदीवयरा ॥६॥
यो हि श्रुतेनाभिगच्छति आत्मानमिमं तु केवलं शुद्धं । .तं श्रुतकेवलिनमृषयो भणन्ति लोकप्रदीपकराः॥६॥
9. The saints, (who are) the expounders of the Universe, call him a knower of Scripture, who in reality, from knowledge of the scriptures, knows this very soul (to be) absolutely pure.
Commentary. The author points out that although a shruta-kevali has full knowledge of all the scriptures, yet from real standpoint he can only be termed shruta-kevali, when he realises the absolute and pure soul. It is so because the object of scriptural knowledge is to procure self-realisation, which alone is the cause of internal and eternal peace and happiness and of shedding off of the karmas which hinder soul from attaining its full and perfect status.