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 351

- प्रथमः परिच्छेदः ।
तदुपगृहनं वदन्ति यत्प्रमार्जन्ति निराकुर्वन्ति प्रच्छादयन्तीत्यर्थः । कां ? 'वाच्यतां' दोषं । कस्य ? 'मार्गस्य' रत्नत्रयलक्षणस्य । किंविशिष्टस्य ? 'स्वयं शुद्धस्य' स्वभावतो निर्मलस्य । कथंभूतां ? 'बालाशक्तजनाश्रयां' बालोऽज्ञः, अशक्तो व्रताद्यनुष्ठानेऽसमर्थः स चासौ जनश्च स आश्रयो यस्याः । अयमर्थः-हिताहितविवेकविकलं व्रताद्यनुष्ठानेऽसमर्थजनमाश्रित्यागतस्य रत्नत्रये तद्वति वा दोषस्य यत् प्रच्छादनं तदुपगृहनमिति ॥ १५॥ अथ स्थितीकरणगुणं सम्यग्दर्शनस्य दर्शयन्नाह;
दर्शनाचरणाद्वापि चलतां धर्मवत्सलैः।
प्रत्यवस्थापनं प्राज्ञैः स्थितीकरणमुच्यते ॥ १६ ॥ 'स्थितीकरण' अस्थितस्य दर्शनादेश्चलितस्य स्थितं करणं स्थितीकरणमुच्यते । कैः ? प्रास्तद्विचक्षणैः । किं तत् ? 'प्रत्यवस्थापन' दर्शनादौ पूर्ववत् पुनरप्यवस्थापनं । केषां ? 'चलतां' । कस्मात् ? दर्शनाच्चरणाद्वापि । कैस्तेषां प्रत्यवस्थापनं ? 'धर्मवत्सलैः' धर्मवात्सल्ययुक्तैः ॥ १६ ॥
अथ वात्सल्यगुणस्वरूपं दर्शने प्रकटयन्नाह;: स्वयथ्यान्प्रति सद्भावसनाथापेतकैतवा ।
प्रतिपत्तिर्यथायोग्यं वात्सल्यमभिलप्यते ॥ १७ ॥
वात्सल्यं ' सधर्मिणि स्नेहः । 'अभिलप्यते ' प्रतिपाद्यते । कासौ ? ' प्रतिपत्तिः ' पूजाप्रशंसादिरूपा । कथं ? ' यथायोग्यं , योग्यानतिक्रमेण अञ्जलिकरणाभिमुखगमनप्रशंसावचनोपकरणसम्प्रदानादिलक्षणा । कान् प्रति ? ' स्वयूथ्यान् । जैनान् प्रति । कथंभूता ? 'सद्भावसनाथा ' सद्भावेनावक्रतया सहिता चित्तपूर्विकेत्यर्थः । अत एव 'अपेतकैतवा ' अपेतं विनष्टं कैतवं माया यस्याः ॥ १७ ॥

Translation AI Generated

## First Chapter

They say that **upgrahana** means to cleanse, reject, and cover. What? The fault of **vacyata**. Of whom? The **marga** (path) characterized by the three jewels. What kind of **marga**? **Self-pure** (naturally pure). How? **Dependent on the ignorant and the weak**. The ignorant, the one who is unable to perform vows, and the people who are dependent on them. This is the meaning: The covering of the fault of the three jewels or the one who possesses them, which comes from depending on people who are unable to discern right and wrong and perform vows, is called **upgrahana**. || 15 ||

Now, showing the quality of **sthitikarana** (stabilization) of right vision, he says:

> Even from the practice of vision, those who are devoted to Dharma,
> **Sthitikarana** is called by the wise as **pratyavasthapana**. || 16 ||

**Sthitikarana** is called the stabilization of the vision that has become unsteady. By whom? By the wise. What is it? **Pratyavasthapana** is the re-establishment of vision, etc., as before. Of whom? Of those who are **chalata** (wavering). From what? From the practice of vision. Who re-establishes them? Those who are **dharmavatsala** (devoted to Dharma). || 16 ||

Now, revealing the nature of the quality of **vatsalya** (affection) in vision, he says:

> Affection towards one's own group, with sincerity and devoid of deceit,
> **Pratipatti** (understanding) as appropriate is called **vatsalya**. || 17 ||

**Vatsalya** is affection for a fellow practitioner of Dharma. **Abhilpyate** means to be explained. What is it? **Pratipatti** is in the form of respect, praise, etc. How? **Yatha yogyam** (as appropriate), without exceeding the limits, in the form of bowing, approaching, praising, speaking, offering gifts, etc. Towards whom? **Swayuthyan** (one's own group), towards Jains. How? **Sadbhavasnatha** (with sincerity), meaning with sincerity and without deceit. Therefore, **apetakaitava** (devoid of deceit), meaning one who is devoid of deceit and illusion. || 17 ||