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 401

तृतीयः परिच्छेदः। अवधेर्बहिरणुपापप्रतिविरतेर्दिवतानि धारयताम् । । - पञ्चमहाव्रतपरिणतिमणुव्रतानि प्रपद्यन्ते ॥२४॥
अणुव्रतानि प्रपद्यन्ते । कां ? पंचमहाव्रतपरिणतिं । केषां । धारयतां । कानि ? दिग्वतानि । कुतस्तत्परिणतिं प्रपद्यन्ते ? अनुपापं प्रति विरते: सूक्ष्ममतिपापं प्रति विरतेः व्यावृत्तेः । क ? बहिः । कस्मात् ? अवधेः कृतमर्यादायाः ॥ २४ ॥ तथा तेषां तत्परिणतावपरमपि हेतुमाहः
प्रत्याख्यानतनुत्वान्मन्दतराश्चरणमोहपरिणामाः।
सत्त्वेन दुरवधारा महाव्रताय प्रकल्प्यन्ते ॥२५॥ 'चरणमोहपरिणामा' भावरूपाश्चारित्रमोहपरिणतयः। 'कल्प्यन्ते' उप.. चर्यन्ते । किमर्थं ? महाव्रतनिमित्तं । कथंभूताः सन्तः ? 'सत्वेन' 'दुरवधारा' अस्तित्वेन महता कष्टेनावधार्यमाणाः सन्तोऽपि तेऽस्तित्वेन लक्षयितुं न शक्यन्त इत्यर्थः । कुतस्ते दुरवधाराः ? 'मन्दतरा' अतिशयेनानुत्कटाः । मन्दतरत्वमप्येषां कुतः! 'प्रत्याख्यानतनुत्वात्' प्रत्याख्यानशब्देन प्रत्याख्यानावरणाः । द्रव्यकोधमानमायालोभा गृह्यन्ते नामैकदेशे हि प्रवृत्ताः शब्दा नाम्न्यपि वर्तन्ते भीमादिवत् । प्रत्याख्यान हिंसाविल्पेन हिंसादिविरतिलक्षणः संयमस्तदावृण्वन्ति ये ते प्रत्याख्वाना-- वरणा द्रव्यक्रोधादयः, यदुदये ह्मात्मा कात्तिद्विरतिं कर्तुं न शक्नोति अतो द्रव्यरूपादीनां क्रोधादीनां तनुत्वान्मन्दोदयत्वाद्भावरूपाणां मन्दतरत्वं सिद्धं
ननु कुतस्ते महाव्रताय कल्प्यन्ते ततः साक्षान्महाव्रतरूपा भवन्ती. 'त्याहः-.
पश्चनां पापानां हिंसादीनां मनोवचःकायैः। कृतकारितानुमोदैस्त्यागस्तु महाव्रतं महताम् ॥ २६ ॥

Translation AI Generated

## Chapter Three: Those who maintain the Digvratas, abstaining from external minor sins, adopt the Anuvratas.

**24.** They adopt the Anuvratas. Which ones? The culmination of the five great vows. Who? Those who maintain (the Digvratas). Which ones? The Digvratas. Why do they adopt this culmination? Because of their abstention from minor sins, their avoidance of subtle, minor sins. Where? Externally. From what? From the established boundaries of the vow. **24.** Thus, He also states the ultimate reason for their culmination:

**25.** They are characterized by the subtle nature of their rejection, their slowness, and their transformation into delusion of conduct. They are difficult to perceive due to their subtle nature and are considered for the great vow. 'Transformation into delusion of conduct' refers to the transformation into delusion of conduct in the form of emotions. 'Considered' means they are practiced. Why? For the sake of the great vow. What kind are they? 'Subtle nature' and 'difficult to perceive' means that even though they exist, they are difficult to perceive due to their subtle nature. Why are they difficult to perceive? They are 'slow' due to their extreme lack of urgency. Why are they slow? Because of the 'subtle nature of their rejection'. 'Rejection' refers to the coverings of rejection. They are understood as material anger, pride, deceit, and greed. These words are used in a limited sense, as they also exist in the form of names, like 'Bhima' etc. Rejection is the restraint characterized by the avoidance of violence, etc., through the avoidance of violence, etc. Those who cover this restraint are the coverings of rejection, material anger, etc. When they arise, the soul is unable to perform the restraint of violence, etc. Therefore, due to the subtle nature of material forms, etc., and the slow arising of anger, etc., the slowness of their emotional forms is established.

**26.** Now, why are they considered for the great vow? Because they become the very form of the great vow. He says:

The abandonment of the later sins, such as violence, etc., through mind, speech, and body, through action, causation, and approval, is the great vow of the great ones.