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104
TIRTHANKARA MAHAVIRA AND HIS SARVODAYA TIRTHA
jo navi jānadı appam ņānasarūvam sarīrado vinnam so navi jānadı sattham āgainapādhan kunanto vz91
One who does not know the soul which is knowledge by its nature does not know the Aganias even though he reads them
jadi padhadi bahusudānı ya jadi kāhıdı bahuviham ya cãrittam tam bālasudam caranam havei appassa vivarīdamo2
The reading of texts and the practice of conduct which are contrary to the nature of the soul are bad texts and bad conduct.
ātmadhyāna ratırjneyam vidvattāyāh param phalam aśeşašāstrajnātặtvam samsāro' bhāşi dhādhanaiho
Aptitude for concentration in the soul is the best fruit of wisdom. In the absence of love for self, the reading of many texts is just as mundane.
yihitāšeşaśāstro'pi na jāgradapı mucyate dehātmadr sţirinātātmā suptonmatto'pi mucyate94
One who looks on the body as soul cannot be liberated even though he is versed in texts; and one who looks on the soul as distinct and separate from the body is liberated even though he is sleeping or intoxicated
The fundamental things to be known from right knowledge is
ng different from others, and something identical with 'Self'. This is the reason why Acarya Kundakunda tried to present the single-divided soul in its own splendour.95 This great treasure of his called right faith had been derived, in the words of syādvāda (doctrine of ‘may be), from the cultivation of the express Jaina texts, with the help of infallible logic to meet the adversaries, and from the words of the Arhantas and
91 Kartikeyanuprek sā, Gatha, 464 92 A sta Pahuda (Moksapahuda), Gatha, 100 93 Yogasara, 7/43. 94 Samādhı Sataka, Sloka, 94. 95 Samayasara, Gatha, 5
