Ratnakarandaka Shravakachara

SR No.: 010669
Original Sutra Author: N/A
Author: Jugalkishor Mukhtar
Publisher: Manikchand Digambar Jain Granthamala Samiti
Publication Year: 1982
Total Pages: 456
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 343

प्रथमः परिच्छेदः।
निबर्हणो विनाशकस्ततो यथोक्तविशेषणविशिष्टः । अमुमेवार्थ व्युत्पत्तिद्वारेणास्य समर्थयमानः संसारेत्याद्याह संसारे चतुर्गातके दुःखानि शारीरमानसादीनि तेभ्यः 'सत्वान्' प्राणिन उद्धृत्य 'यो धरति' स्थापयति । क ? 'उत्तमे सुखे' स्वर्गापवर्गादिप्रभवे सुखे स धर्म इत्युच्यते ॥२॥ अथैवंविधधर्मस्वरूपतां कानि प्रतिपद्यन्त इत्याह;सदृष्टिज्ञानवृत्तानि धर्म धर्मेश्वरा विदुः ।
यदीयप्रत्यनीकानि भवन्ति भवपद्धतिः ॥३॥ दृष्टिश्च तत्त्वार्थश्रद्धानं, ज्ञानं च तत्त्वार्थप्रतिपत्तिः, वृत्तं चारित्रं पापक्रियानिवृत्तिलक्षणं । सन्ति समीचीनानि च तानि दृष्टिज्ञानवृत्तानि च । 'धर्म' उक्तस्वरूपं । 'विदुः वदन्ति प्रतिपादयन्ते। के ते? 'धर्मेश्वरा' रत्नत्रयलक्षणधर्मस्य ईश्वरा अनुष्ठातृत्वेन प्रतिपादकत्वेन च स्वामिनो जिननाथाः । कुतस्तान्येव धर्मो न पुनर्मिथ्यादर्शनादीन्यपीत्याह-यदीयेत्यादि । येषां सदृष्ट्यादीनां सम्बन्धीनि यदीयानि तानि च तानि प्रत्यनीकानि च प्रतिकूलानि मिथ्यादर्शनादीनि भवन्ति' सम्पद्यन्ते । का? 'भवपद्धतिः' संसारमार्गः। अयमर्थः—यतः सम्यग्दर्शनादिप्रतिपक्षभूतानि मिथ्यादर्शनादीनि संसारमार्गभूतानि । अतः सम्यग्दर्शनादीनि स्वर्गापवर्गसुखसाधकत्वाद्धर्मरूपाणि सिद्धयन्तीति ॥ ३ ॥ तत्र सम्यग्दर्शनस्वरूपं व्याख्यातुमाह
श्रद्धानं परमार्थानामाप्तागमतपोभृताम् । त्रिमूढापोढमष्टाङ्गं सम्यग्दर्शनमस्मयम् ॥ ४ ॥ सम्यग्दर्शनं भवति । किं ? 'श्रद्धानं' रुचिः । केषां ? 'आप्तागमतपोभृतां वक्ष्यमाणस्वरूपाणां । न चैवं षड्द्रव्यसप्ततत्त्वनवपदार्थानां श्रद्धानमसंगृहीतमित्याशंकनीयं औगमश्रद्धानादेव तच्छ्रद्धानसंग्रहप्रसिद्धः । १ प्रमाणैः प्रसिद्धान्यतः कारणात् ख । २ आप्तागमश्रद्धानादेव ख ।

Translation AI Generated

## Chapter One

Nibandhana is the destroyer, then as described, with specific qualities. Supporting this meaning through the derivation of the word, he says, "In the world..." etc. In the world, there are four kinds of suffering, physical, mental, etc. From these, "he who holds" the beings, the living creatures, and establishes them in "the highest happiness." Who is he? "The Dharma," which is called so, is the source of happiness, like heaven and liberation. ||2||

Now, he says, what are the characteristics of this Dharma? "The righteous vision, knowledge, and conduct, the Dharma Lords know. Those who have the opposite of these, they have the path of existence." ||3||

Vision is faith in the truth, knowledge is understanding the truth, and conduct is the characteristic of the cessation of sinful actions. These righteous vision, knowledge, and conduct are appropriate. This is the nature of "Dharma." "They know," they say, they explain. Who are they? "The Dharma Lords," the Jinas, the masters of the three jewels, the characteristics of Dharma, are the lords, both by practice and by explanation.

Why are these the Dharma, and not the wrong views, etc.? He says, "Those who have..." etc. Those who have the opposite of these righteous vision, etc., those who have the opposite, the wrong views, etc., they have the "path of existence," they become established in it. What is it? "The path of existence" is the path of the world. This is the meaning: because the wrong views, etc., which are the opposite of the right vision, etc., are the path of the world, therefore, the right vision, etc., are the nature of Dharma, because they are the means of achieving the happiness of heaven and liberation. ||3||

To explain the nature of the right vision, he says, "Faith in the ultimate reality, which is supported by the scriptures and the wise. The right vision, free from delusion, is eightfold, and free from wonder." ||4||

The right vision exists. What is it? "Faith," the inclination. Of whom? "Of those who are supported by the scriptures and the wise," whose nature will be explained later. It should not be thought that this faith is not included in the six substances, seven principles, and nine categories. Because, from the faith in the scriptures, the inclusion of that faith is well-known. 1. Because it is known by the means of knowledge. 2. Because it is from the faith in the scriptures.