Book Title: Samayasara
Author(s): Kundkundacharya, Jethalal S Zaveri
Publisher: Jain Vishva Bharati

View full book text
Previous | Next

Page 49
________________ 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 Jain Education International -: 28 - For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336