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 367

प्रथमः परिच्छेदः।
'स्मयेन ' उक्तप्रकारेण 'गर्विताशयो' दर्पितचित्तः यो जीवः । 'धर्मस्थान् ' रत्नत्रयोपेतानन्यान् । 'अत्येति ' अवधीरयाति अवज्ञयातिक्रामतीत्यर्थ : ।' सोऽत्येति ' अवधीरयति । कं ! : धर्म' रत्नत्रयं । कथंभूतं ? 'आत्मीयं जिनपतिप्रणीतं । यतो धर्मो 'धार्मिकै ' रत्नत्रयानुष्ठायिभिर्विना न विद्यते ॥ २६॥ ननु कुलैश्वर्यादिसम्पन्नैः स्मयं कथं निषेढुं शक्य इत्याहः--
यदि पापनिरोधोऽन्यसम्पदा किं प्रयोजनम् ।
अथ पापास्रवोऽस्त्यन्यसम्पदा किं प्रयोजनम् ॥ २७ ॥ पापं ज्ञानावरणाद्यशुभं कर्म निरुद्धयते येनासौ ' पापनिरोधो रत्नत्रय-.' सद्भावः स यद्यस्ति तदा 'अन्यसम्पदा' अन्यस्य कुलैश्वर्यादेः सम्पदा सम्पत्या किमपि प्रयोजनं, तन्निरोधेऽतोऽप्यधिकाया विशिष्टतरादेतत्सम्पदः सद्भावमवबुद्धयमानस्य तन्निबन्धनस्मयस्यानुत्पत्तेः । 'अथ पापात्रवोऽस्ति । पापस्याशुभकर्मणः आस्रवो मिथ्यात्वापिरत्यादिरास्त किं प्रयोजनं अने दुर्गतिगमनादिकं अवबुद्धयमानस्य तत्सम्पदा प्रयोजनामा-. वस्तत्समयस्य कर्तुमनुचितत्वात् ॥ २७ ॥ अमुमेवार्थ प्रदर्शयन्नाहःसम्यग्दर्शनसम्पन्नमपि मातङ्गदेहजम् ।
देवा देवं विदुर्भस्मगूढांगारान्तरौजसम् ॥ २८॥ .. 'देवं ' आराध्यं । 'विदु मन्यन्ते। के ते ? 'देवा' " देवा वितस्स"
णमंति जस्स धम्मे सया मणो" इत्यभिधानात् । कमपि ? ' मातंगदेहजमपि' चांडालमपि। कथंभूतं ? — सम्यग्दर्शनसम्पन्नं ' सम्यग्दर्शनेन सम्पन्नं युक्तं । अतएव 'भस्मगूढाङ्गारान्तरौजसं' भस्मना गूढः प्रच्छा-- दितः स चासावङ्गारश्च तस्य अन्तरं मध्यं तत्रैव ओजः प्रकाशो निर्मलता. यस्य ॥ २८॥

Translation AI Generated

**First Chapter.**

The soul who is 'garvitashya' (proud) and has a conceited mind, in the manner described, 'atyeti' (transgresses) the 'dharmasthan' (abode of dharma), which includes the three jewels and other things, with disregard and transgression. 'So atyeti' (He transgresses). Whom? The 'dharma' (three jewels). How? 'Atmiyam jinapatipranitam' (the three jewels, which are self-realized and ordained by the Jina). Because 'dharmo' (dharma) does not exist without the 'dharmiks' (those who practice the three jewels). || 26 ||

One might ask, how can pride be prohibited for those who are endowed with wealth, family, and other possessions? To this, it is said:

If there is an end to sin, what is the use of other possessions?
If there is a flow of sin, what is the use of other possessions? || 27 ||

'Papanirodha' (the end of sin) is the cessation of 'ashubha karma' (unwholesome karma), which is the covering of knowledge and other things. If this 'sadbhavah' (goodness) exists, then 'anyasampada' (other possessions), such as wealth, family, and other possessions, are of no use. Because, for one who understands the goodness of this, the pride that is based on these possessions will not arise. 'Atha papaasravo asti' (If there is a flow of sin). The 'asrava' (flow) of 'papa' (sin), which is 'ashubha karma' (unwholesome karma), is the flow of falsehood, attachment, etc. What is the use of these possessions for one who understands that this leads to 'durgati' (bad rebirth) and other things? Because, it is not appropriate to have pride in these possessions. || 27 ||

To further explain this, it is said:

Even one who is endowed with right faith, born in the body of an elephant,
Devas (gods) know him to be like a burning ember covered with ashes. || 28 ||

'Devam' (the worthy of worship). 'Vidu' (they know). Who are they? 'Deva' (gods). "Deva vitassa"
"Namanti jassa dhamme saya mano" (They bow down to him whose mind is in dharma). Whom? 'Matangadehajam api' (even a Chandala, born in the body of an elephant). How? 'Samyagdarshanasampannam' (endowed with right faith). Therefore, 'bhasmagudhangarantaraujasam' (like a burning ember covered with ashes). Covered with ashes, and the ember is within him, and there is light and purity within him. || 28 ||