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COMMENTARY The person who masters completely the scripture comprising the twelve angas, is referred to as Vyavahârasruta kevali, since he distinguishes himself by his study of the scripture, the dravya sruta or the different works constituting the angas or the agamas Even with the complete study of the scripture he has not reached that stage of realising the Atman as the Pure Self, though he may reach that stage ultimately Hence he is designated as Vyavahârastuta Kevali, as contrasted with the other who, through the acquisition of bhäva sruta, is able to realise the real Self for which reason he is designated as Nischayasruta Kevali The former has knowledge of all the reals, for which he is called Kevali and, since his knowledge of all the reals is through the scriptures, he is called Sruta Kevalı And since his knowledge is obtained through the description of the reals given in the scripture, he is called Vyavahârasruta Kevale The latter, through his knowledge obtained through the scripture, is able to immediately realise the true nature of the Self and the whole reality is called the Nischayasruta Kevalt These two are contrasted with the Omniscient, par excellence, one who obtains kevala-jnana, through tapas __ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ।
भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥११॥ Vavahâro abhudattho bhudattho dêsido du suddhanavo Bhudatthamassido khalu sammâdittı havadi jivo
(11) व्यवहारोऽभूतार्थो भूतार्थोदेशितस्तु शुद्धनय ।
भूतार्थमाश्रित खलु सम्यग्दृष्टिर्भवति जीव ॥११॥ II The practical stand point does not reveal the reals, the pure point of view is said (to relate to) the real, verily, the soul that takes refuge in the real is one of right vision
COMMENTARY
The vyavahāra point of view, since it is based upon practical interest, need not and does not take into consideration the reality as it is Only that aspect of reality which is considered useful by the practical view in the context is taken into consi
