समयसार (प्राकृत गाथा एवं हिन्दी-अंग्रेजी व्याख्या)

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 self-
realisation, 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 all-
knowledge, 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।
   आत्मन्येव च संतुष्टस्तस्य कार्यं न विद्यते॥ – (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)