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 347

प्रथमः परिच्छेदः ।
परमेष्ठी परंज्योतिर्विरागो विमलः कृती । सर्वज्ञोऽनादिमध्यान्तः सार्वः शास्तोपलाल्यते ॥ ७ ॥
परमे इन्द्रादीनां वन्द्ये पदे तिष्ठतीति 'परमेष्ठी' । परं निरावरणं परमातिशयप्राप्तं ज्योतिर्ज्ञानं यस्यासौ । 'विरागो' विगतो रागो भावकर्म यस्य । 'विमलो' विनष्टोमलो द्रव्यरूपो मूलोत्तरकर्मप्रकृतिप्रपंचो यस्य । 'कृती' निःशेषहेयोपादेयतत्त्वे विवेकसम्पन्नः । 'सर्वज्ञो' यथावन्निखिलार्थसाक्षात्कारी । ' अनादिमध्यान्तः ' उक्तस्वरूपाप्तप्रवाहापेक्षया आदिमध्यान्तशून्यः । ' सार्वः ' इहपरलोकोपकारकमार्ग प्रदर्शकत्वेन सर्वेभ्यो हितः । " शास्ता ' पूर्वापरविरोधादिदोषपरिहारेणाखिलार्थानां यथावत्स्वरूपोपदेशकः । एतैः शब्दैरुक्तस्वरूप आप्त 'उपळाल्यते' प्रतिपाद्यते ||७||
सम्यग्दर्शनविषयभूताप्तस्वरूपमभिधायेदानीं तद्विषयभूतागम
स्वरूपमभिधातुमाहः-.
अनात्मार्थं विना रागैः शास्ता शास्ति सतो हितम् । ध्वनन् शिल्पिकरस्पर्शान्मुरजः किमपेक्षते ॥ ८ ॥
'शास्ता' आप्तः । ‘शास्ति' शिक्षयति । कान् ? ' सतः' आवपर्य - स्तादित्वेन समीचीनान् भव्यान् । किं शास्ति ? 'हितं' स्वर्गादितत्साधनं च सम्यग्दर्शनादिकं । किमात्मनः किंचित् फलमभिलषन्नसौ शास्ती - त्याह – 'अनात्मार्थ' न विद्यते आत्मनोऽर्थः प्रयोजनं यस्मिन् शासनकर्माणि परोपकारार्थमेवासौ तान् शास्ति । " परोपकाराय सतां हि चेष्टितं " इत्यभिधानात् । स तथा शास्तीत्येतत् कुतोवगतामित्याह - .' विना रागैः' यतो लाभपूजाख्यात्यभिलाषलक्षणपरै रागैर्विना शास्ति ततो नात्मार्थं शास्तीत्यवसीयते । अस्यैवार्थस्य समर्थनार्थमाह-ध्वनन्नित्यादि । शिल्पिकरस्पर्शाद्वादककर। भिघातान्मुरजो मर्दलो ध्वनन् किमा -
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Translation AI Generated

## Chapter One

The Supreme Being, the radiant one, free from attachment, pure, and perfect, is the omniscient one, without beginning, middle, or end, and beneficial to all. He is the teacher who is praised. (7)

"Parameshthi" refers to the one who resides in the highest position, worthy of being worshipped by Indra and others. "Paranjyotir" refers to the one who possesses radiant knowledge, which is supreme and free from any covering. "Virago" refers to the one who is free from attachment, which is the cause of emotions and actions. "Vimala" refers to the one who is free from impurities, whose essence, the root, and the subsequent karmic nature and its manifestations are destroyed. "Kriti" refers to the one who is wise, possessing discrimination in the matter of the complete elimination of all that is to be avoided and all that is to be attained. "Sarvajno" refers to the one who is the direct knower of all things as they truly are. "Anadimadhyanta" refers to the one who is devoid of beginning, middle, and end, in relation to the flow of the attainment of the described nature. "Sarva" refers to the one who is beneficial to all, as the guide to the path that leads to the welfare of this world and the next. "Shasta" refers to the one who is the teacher, who instructs on the true nature of all things, free from defects such as contradictions and others. These words describe the true nature of the liberated one, which is "upalalyate" - explained. (7)

Having described the nature of the liberated one, which is the subject of right faith, now the author speaks of the nature of the scriptures, which are the subject of that faith:

The teacher teaches the good of the virtuous, without any desire for personal gain. What does a drum expect when it sounds due to the touch of the drummer's hand? (8)

"Shasta" refers to the liberated one. "Shaasti" means teaches. Who does he teach? "Satah" refers to the virtuous, those who are worthy of being taught. What does he teach? "Hitam" refers to the good, which includes the means to attain heaven and the like, as well as right faith and so on. Does he teach with any desire for personal gain? The author says, "Anatmartha" - there is no personal gain for him, no purpose for himself in teaching. He teaches only for the benefit of others. This is indicated by the saying, "For the benefit of others, the virtuous strive." How do we know that he teaches in this way? The author says, "Vina ragai" - because he teaches without any attachment, which is characterized by the desire for gain, praise, and fame, it is clear that he does not teach for personal gain. To further support this meaning, the author says, "Dhvnan" and so on. The drum, "Muralo," sounds due to the touch of the drummer's hand, "Shilpikarasparshat," what does it expect?