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Chapter - 1
Samayasära
to that of an omniscient because an omniscient himself cannot express any thing more. Such gifted scholars are designated as śruta-kevali-omniscient by virtue of their total scriptural knowledge. And since the instrument of transferring the knowledge to others is called dravya śruta, the omniscient by virtue of his scriptural knowledge is properly called dravya-śruta-kevalī.
It should be borne in mind that though the knowledge of a śruta-kevali quâ verbal expression is not even an iota less than that of an omniscient (kevalī), it cannot match the latter's knowledge (i.e., omniscience).
A real experience can never be expressed verbally in toto because a verbal expression is about an experience and not the experience itself.
Thses two verses are probably meant to revalidate what has been conveyed in the first verse viz. Ācārya Kundakunda reiterates what is originally propounded by śruta kevalī.
Both Methodologies are Necessary
ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ । भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥ ११ ॥ vavahāro'bhūdattho bhūdattho desido du suddhaṇao. bhūdatthamassido khalu sammādiṭṭhī havadi jīvo.. 11
सुद्धो सुद्धादेसो णादव्वो परमभावदरिसीहिं । ववहारदेसिदो पुण जे दु अपरमेट्ठिदा भावे ॥ १२ ॥ suddho suddhadeso ṇādavvo paramabhāvadarisīhim. vavahāradesido puņa je du aparameṭṭhidā bhāve.. 12
(Vavahāro) The popular or conventional point of view (abhūdattho) does not yield the ultimate truth, (du) and (suddhaṇao) the pure transcendental point of view leads to it, (desido) this is revealed by the enlightened seers; (jivo) the soul who (bhūdatthamassido) takes refuge in the transcendental (khalu) is for sure (sammadiṭṭhi) in possession of the right faith.
(Suddho) The pure and transcendental point of view, which is expounded by (suddhādeso paramabhāvadarisīhim) those who have actually experienced and realized the ultimate truth and so
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