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 383

तृतीयः परिच्छेदः।
४३.
स्वयं कायव्यापारं न करोमीत्यर्थः । तथा कायेन चरसत्वहिंसां न कारयामि चरसत्वहिंसने कायसंज्ञया परं नप्रेरयामीत्यर्थः । तथा चरसत्वहिंसां कुर्वन्तमन्यं नखच्छोटिकादिना कायेन नानुमन्ये । इत्युक्तमहिंसाणुव्रतम् ॥ ७॥ तस्येदानीमतीचारानाहः
छेदनबन्धनपीडनमतिभारा रोपणं व्यतीचाराः ।
आहारवारणापि च स्थूलवधादव्युपरतेः पञ्च ॥ ८॥ व्यातीचारा विविधा विरूपका वा अतांचारा दोषाः । कति ? पंच । कस्य ? स्थूलवधायुपरतेः । कथामित्याह छेदनेत्यादि कर्णनासिकादीनामवयवानामपनयनं छेदनं । अभिमतदेशे गतिनिरोधहेतुर्बन्धनं पीडा दण्डकशाधभिवातः । अतिभारारोपणं । न्याय्यभारादधिकभारारोपणं । न केवलमेतच्चतुष्टयमेव किन्तु आहारवारणापि च आहारस्यअन्नपानलक्षणस्य वारणा निषेधो धारणा वा निरोधः ॥ ८ ॥
एवमहिंसाणुव्रतं प्रतिपाद्येदानीमनृतविरत्यणुव्रतं प्रतिपादयन्नाहःस्थूलमलीक न वदति न परान् वादयति सत्यमपि विपदे ।
यत्तद्वदन्ति सन्तः स्थूलमृषावादवैरमणम् ।। ९॥ . स्थूलश्चासौमृषावादश्च तस्माद्वैरमणं विरमणमेवबैरमणं तद्वदन्ति । के ते ? सन्तः सत्पुरुषाः। गणधरदेवादयः । तत्किं सन्तो वदन्ति किं तत् अलीकमसत्यं । कथंभूतं ? स्थूलं यस्मिन्नुक्ते स्वपरयोर्वधबन्धादिकं राजादिभ्यो भवति । तत्स्वयं तावन्न वदति । तथा । परानन्यान् तथाविधम
लीकं न वादयति । न केवलमलीक किन्तु सत्यमपि चोरोऽयमिःयादि. रूपं न स्वयं वदति न परान् वादयति । किं विशिष्टं यदुक्तं सत्यं परस्य विपदेऽपकाराप भवति ॥ ९॥
१ करोमीत्यर्थ इति क-ख-पाठः । ..........

Translation AI Generated

## Chapter Three

**43.**

The meaning is that I do not engage in bodily actions myself. Similarly, I do not cause harm to living beings with my body, nor do I encourage others to harm living beings with the intention of harming them. Likewise, I do not approve of others harming living beings with their bodies, such as by cutting nails or hair. This is the vow of non-violence. || 7 ||

Now, the author describes the transgressions of this vow:

Cutting, binding, tormenting, excessive burdening, and deprivation of food are the five transgressions. || 8 ||

These transgressions are various and disfigure the vow. What are they? Five. Of whom? Of those who have abandoned the killing of large beings. How? The author says, "Cutting" refers to the removal of limbs like ears, noses, etc. "Binding" refers to preventing movement by tying up someone in a desired place. "Tormenting" refers to causing pain through punishment, beating, or burning. "Excessive burdening" refers to placing a burden beyond what is just. Not only these four, but also "deprivation of food" refers to preventing, prohibiting, or stopping the consumption of food and drink. || 8 ||

Having explained the vow of non-violence, the author now explains the vow of truthfulness:

He does not speak falsehoods, nor does he cause others to speak falsehoods, even in times of danger.

This is what the wise ones say: "Falsehood is the root of hatred." || 9 ||

He is a liar, and falsehood is the root of hatred. Therefore, refraining from hatred is the only way to refrain from falsehood. Who says this? The wise ones, the virtuous ones, like Ganadharadeva and others. What do the wise ones say? What is falsehood? It is something untrue, something false. What kind of falsehood? It is a gross falsehood, where speaking it leads to killing, binding, etc., of oneself or others, and brings punishment from the king and others. He himself does not speak such falsehoods. Similarly, he does not cause others to speak such falsehoods. Not only falsehoods, but even truth, like "He is a thief," "He is a murderer," etc., he does not speak himself, nor does he cause others to speak. What is special about the truth that is spoken in times of danger to others? It causes harm to others. || 9 ||

1. The text "karomiityartha iti k-kh-patha" is found in the K-Kh manuscripts.