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CHAPTER X पाखंडिलिंगेसु व गिलिगेसु व बहुप्पयारेसु । कुव्वंति जे ममत्तं तेहिं ण णायं समयसारं ॥४१३॥ pakhandilingesu va gihalińgesu va bahuppayāresu kuvvamti je mamatam tehim na nayam samayasaram (413) पापंण्डिलिङ्गेषु वा गृहोलिङ गेषु वा बहुप्रकारेषु ।
कुर्वन्ति ये ममत्वं तैर्न ज्ञात: समयसारः ॥ ४१३॥
413. The real Self is not seen by those who put on the garb of ascetics or householders and fancy that therefore they are the real seers.
Next it is emphasised that bodily insignia are therefore irrelevant and useless.
ववहारिओ पुण णो दोण्णिवि लिंगाणि भणइ मोक्खपहे । णिच्छयणओ ण इच्छइ मोक्खपहे सवलिंगाणि ॥४१४॥ vavahārio puna navo donnivi lisgāņi bhaņai mokkhapahe nicchayanao na icchai mokkhapahe savvalingani (414) व्यवहारिकः पुनर्नयो द्वे अपि लिङ्गे भगति मोक्षपथे । निश्चयनया नेच्छति मोक्षपथे सर्वलिङ्गानि ॥४१॥
414. Although, the vyavahāra point of view declares the two (classes of insignia) to be the path of emancipation, the standpoint of reality does not want any insignia whatsoever for the path of liberation.
COMMENTARY Those who maintain that what is obtained from the uyavahara point of view is the real and ultimate truth can never realise the samayasāra or the Supreme Self. Realisation of samayasara or True Self is possible only by adopting the niscaya point of view which is the only way to reach the Absolute Reality
जो समयपाहुडमिणं पठिऊण अत्यवच्चओ गाउं । अत्थे ठाहिदि चेया सो होहि उत्तम सोक्ख ॥४१५॥ jo samayapāhudamiņam pathiūņa atthataccao ņaum atthe thahidi ceyā so hohi uttamam sokkham (415) यः समयमाभृतमिदं पठित्वा अर्थतत्त्वतो ज्ञात्वा । अर्थे स्थास्यति चेतयिता स भविष्यत्युत्तमं सौल्यम् ॥४१५॥
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