Samayasara

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

Page 26

SAMAYASARA..
जो सुदणाणं सव्वं जाणदि मुद केवली तमाहु जिणा। सुदणाणमादा सव्वं जम्हा सुद केवली तम्हा ॥ १०॥ यो श्रुतज्ञानं सर्व जानाति श्रुतकेवलिनं तमाहु जिनाः। श्रुतज्ञानमात्मा सर्वं यस्मात्च्छुतकेवली तस्मात् ॥ १०॥
10. The Conquerors call him a knower of scriptural knowledge who has all scriptural knowledge ; because the soul (is) all knowledge, therefore (it is also) the knower of scriptural knowledge (Shruta-Kevali).
Commentary. This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view. It is only with reference to his being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As kn of scriptures is not distinct from all-knowledge, the attribute of the pure soul, this description from practical standpoint merely indicates that a Shruta-Kevali is really the knower of the self in its reality.
णाणझि भावणा खलु कादव्वा दंसणे चरित्ते य। ते पुणु तिगिण वि आदा तम्हा कुण भावणं भादे ॥११॥ ज्ञाने हि भावना खलु कर्तव्या दर्शने चारित्रे च । तानि पुनः त्रीण्यपि आत्मा तस्मात् कुरु भावना अात्मनि ॥११॥
11. Meditation verily must be performed in (right) belief, knowledge and conduct. But they all three (are) the soul, therefore perform meditation in the (pure) soul (itself).
Commentary.
This is another example of both the standpoints. The practical standpoint explains in detail that the path of liberation is a combination of right belief, knowledge and conduct, while the real standpoint insists upon meditation of the self only, because selfrealisation without any detailed and wavering consideration of belief, etc., is the only ultimate path to liberation.