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 380

४०
रत्नकरण्डकश्रावकाचारे
षरागादिप्रक्षयः तस्माच्च निःशेषहिंसादिनिवृत्तिलक्षण परमोदासीनतास्वरूपं परमोत्कृष्टचारित्रं भवतीति । अस्यैवार्थस्य समर्थनार्थमर्थान्तरन्यासमाह-अनपेक्षितार्थवृत्तिः कः पुरुषः सेवते नृपतीन् अनपेक्षिताऽनभिलषिता अर्थस्य प्रयोजनस्य फलस्य वृत्तिः प्राप्तिर्येन स तथाविधः पुरुषः को नकोऽपि प्रेक्षापूर्वकारी सेवते नृपतीन् ॥ २ ॥ __ अत्रापरः प्राह-चरणं प्रतिपद्यत इत्युक्तं तस्य तु लक्षणं नोक्तं तदुच्यतां ? इत्याशंक्याह
हिंसानृतचौर्येभ्यो मैथुनसेवापरिग्रहाभ्यां च ।
पापप्रणालिकाभ्यो विरतिः संज्ञस्य चारित्रम् ॥ ३ ॥ चारित्रं भवति । कासौ ? विरतिावृत्तिः । केभ्यः ? हिंसानृतचौर्येभ्यः हिंसादीनां स्वरूपकथनं स्वयमेवाने ग्रन्थकारः करिष्यति । न केवलमेतेभ्य एव विरति:-अपि तु मैथुनसेवापरिग्रहाभ्यां । एतेभ्यः कथंभूतेभ्यः ? पापप्रणालिकाभ्यः पापस्य प्रणालिका इव पापप्रणालिका आश्रवणद्वाराणि ताभ्यः । कस्य तेभ्यो विरतिः ? संज्ञस्य ससम्यजाना तीति संज्ञः तस्य हेयोपादेयतत्वपरिज्ञानवता ॥ ३ ॥ तचेत्थं भूतं चारित्रं द्विधा भिद्यत इत्याह;
सकलं विकलं चरणं तत्सकलं सर्वसंगविरतानाम् ।
अनगाराणां विकलं सागाराणां ससंगानाम् ॥ ४ ॥ हिंसादिविरतिलक्षणं यच्चरणं प्राक्प्ररूपितं तत् सकलं विकलं च भवति। तत्र सकलं परिपूर्ण महाव्रतरूपं । केषां तद्भवति? अनगाराणां मुनीनां किंविष्टानां सर्वसंगविरतानां बाह्याभ्यन्तरपरिग्रहरहितानां । विकलमपरिपूर्ण अणुव्रतरूपं । केषां तद्भवति सागाराणां गृहस्थानां कथंभूतानां ? ससंगानां सग्रन्थानाम् ॥ ४ ॥

Translation AI Generated

## 40

**Ratnakarandaka Shravaka Achar**

The destruction of the six passions and the rest, and from that, the state of perfect equanimity, characterized by the complete cessation of violence and the rest, is the highest conduct. To support this meaning, the author presents an analogy:

"What kind of person serves kings without expecting anything in return? He who does not desire or seek any benefit, purpose, or result. Such a person, who is not motivated by any expectation, serves kings." || 2 ||

Here, someone else asks: "It is said that one should follow the path, but its characteristics have not been explained. Please explain them."

In response, the author says:

"Abstinence from violence, falsehood, theft, sexual misconduct, and attachment is called conduct." || 3 ||

What is conduct? It is the practice of abstinence. From what? From violence, falsehood, theft, and the rest. The author himself will explain the nature of violence and the rest. Abstinence is not only from these, but also from sexual misconduct and attachment. From what kind of things? From those that are like a stream of sin, like a channel of sin. These are the doors to the influx of sin. Who abstains from these? The one who is called a "Samjna," who has knowledge of what is to be avoided and what is to be sought. || 3 ||

If this is the nature of conduct, then it is divided into two types:

"The complete path is for those who are without attachments, and the incomplete path is for those who are attached." || 4 ||

The path, characterized by abstinence from violence and the rest, which was described earlier, is both complete and incomplete. The complete path is the form of the great vows. Who is it for? For the monks, the "munis," who are free from all attachments, both external and internal. The incomplete path is the form of the minor vows. Who is it for? For the householders, who are attached. || 4 ||