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20
SAMAYASARA
and the sculptor are all designated by the honorific term of aryas. The illustration given of non-Aryans, such as Sakas, and Yavanas clearly indicate that the term is used to designate foreigners. It is in this sense that our author uses the term in the above gathā, when he says that when you talk to an anarya you must talk to him in his language, that is in his anarya language, the foreigner's tongue.
जो हि सुदेणभिगच्छइ अप्पाणमिणं तु केवलं सुद्धं । á guðafafafa vifa sìq«qâtauu |12||
jo hi sudenabhigacchai appaṇaminam tu kevalam suddham, tam suyakevalimisino bhanamli loyappadivayarā (9)
यो हि श्रुतेनाभिगच्छति आरमानमिमं तु केवलं शुद्धम् । तं श्रुतकेवलिनमृषयो भन्ति लोकप्रदीपकराः ॥ ९ ॥
9. Whoever realises the absolute and pure nature of this Self through the knowledge of the scripture, him, the Ṛsis, the light of the world, call an all-knowing Master of Scripture.
COMMENTARY
This gatha refers to niscaya śrutakevali as contrasted with avahāra śrutakevali referred to in the next gāthā. This real all-knowing Master of the Scripture, by the complete acquisition of the scriptural knowledge, is able to realise the Self as that which illuminates itself and the other and, hence, is of the nature of knowledge or Jñana, an experience independently obtained by the Kevala- jñāni, or the Sarvajña, through the instrument of sukla--dhyana, as the result of tapas Since almost the same result is obtained in these two cases, one through tapas and the other through the knowledge of the scripture, the Śrutakeval is designated as niscaya Śrutakevali. describes the Vyavahāra Śrutakevali in the next gāthā.
The author
जो सुणाणं सव्वं जाणइ सुयकेवल तमाहु जिणा ।
गाणं अप्पा सव्वं जम्हा सुयकेवली तम्हा ॥ १०॥
(10)
jo suyaṇāņam savvam jāņaï suyakevalin tamāhu jiņā, ṇāņam appā savvam jamhā suyakevali tamhā. 8: gaði að analfa gaħafoi anıgfâar: 1 ज्ञानमात्मा सर्वं यस्मात् श्रुतकेवली तस्मात् ॥ १० ॥
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