Samaysara

Author(s): Kundkundacharya, Vijay K Jain
Publisher: Vikalp

Page 7

Foreword
full knowledge of all the scriptures, yet from real standpoint he can only be termed Shruta-Kevali, when he realizes the absolute and pure soul. It is so because the object of scriptural knowledge is to procure selfrealisation, which alone is the cause of internal and eternal peace and happiness and of shedding off of the karmas which hinder soul from attaining its full and perfect status. जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा। सुदणाणमाद सव्वं जम्हा सुदकेवली तम्हा॥
(1-10-10)
The Conquerors call him a knower of scriptural knowledge who has all scriptural knowledge; because the soul (is) all knowledge, therefore it is also) the knower of the scriptural knowledge (Shruta-Kevali). Commentary: This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view. It is only with reference to his being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As knowledge of scriptures is not distinct from allknowledge, the attribute of the pure soul, this description from practical standpoint merely indicates that a Shruta-Kevali is really the knower of the self in its reality.
The Essence of Samayasāra
एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि। एदेण होहि तित्तो होहिदि तुह उत्तमं सॉक्खं॥1
(7-14-206)
Have love always in this (soul's nature); be always contented therein. By this be satisfied. Then will the highest bliss be (thine).
1. This is also mentioned in the Gita as shown below:
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। 31144Ria a piqeten caref 7 faedal - (Bhagwadgita, 3-17) But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone, verily there is no further work to be done by him.
(vi)