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SAMAYSARA
जो हि सुदेणभिगच्छइ अप्पाणमिण तु केवल सुद्ध ।
त सुयकेवलिमिसिणो भणति लोयप्पदीवयरा ॥९॥ Jo hi sudenabhigachchhayı appanâminam tu kevalam suddham Tam suyakevalimisino bhanantı loyappa divayarâ (9)
यो हि श्रुतेनाभिगच्छति आत्मानमिम तु केवल शुद्धम् ।
त श्रुतकेवलिनमृषयो भणन्ति लोकप्रदीपकरा ॥९॥ 9 Whoever realises the absolute and pure nature of this Self through the knowledge of the scripture, him, the Rishis, the light of the world, call an all-knowing Master of Scripture
COMMENTARY This gatha refers to Nischaya srutakevalı as contrasted with Vyavahara srutakevalı referred to in the next gåtha 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 Jnana, an experience independently obtained by the Kevala-jnani, or the Sarvajna, 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 Srutakevalt is designated as nischaya Srutakevalt The author describes the Vyavahara Srutakevali in the next gåthâ
जो सुयणाण सव्व जाणइ सुयकेवलि तमाहु जिणा ।
णाणअप्पा सव्व जम्हा सुयकेवली तम्हा ॥१०॥ Jo suyananam savvam jânayı suyakevalî tamâhu jina Suyanâna mâdâ savvam jamhâ suyakevalî tamha (10)
य श्रुतज्ञान सर्व जानाति श्रुतकेवलिन तमाहुर्जिना ।
ज्ञानमात्मा सर्व यस्मात्श्रुतकेवली तस्मात् ॥१०॥
10 The Jinas call him a (Vyavahāra) Srutakevali who has full knowledge of the scripture, as all scriptural knowledge ultimately leads to the knowledge of the Self, therefore the (knower of the Self) is called Srutakevalt
