Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 79

72
Dravya-Sangraha
Karmas are entirely absent ; so Darshana and Jnana can both arise at the same time. Brahm adeva has illustrated this as follows. In the case of Samsari Jivas, the knowledge of the objects through Darshana and Jnana is gradual, first without, and then with details like the revelation of objects by the light of the sun when it is obscured by clouds, but the appearance of Darshana and Jnana in Kevalis is like the sudden illumination of every object when the sun appears in a cloudless sky. The clouds represent the Karmas which obscure Jnana and Darshana.
असुहादो विरिणवित्ती सुहे पवित्ती य जाण चारित्तं ।
वदसमिदिगुत्तिरुवं ववहारणया दु जिरणभरिणयं ॥ ४५ ॥ Asuhado vinivitti suhe pavitti ya jana charittam. Vadasamidiguttiruvam vavaharanaya du jinabhaniyam.--(45)
padaptha-gela Asuhado, from what is harmful. fafufaeit Vinivitti, refraining. q Ya, and. Suhe, in what is beneficial, afarit Pavitti, engagement. alfai Charittam Charitra, (Conduct). U Jana, know. & Du, but. Tuy Vavaharanaya, according to Vyavahara Naya. Graffeaffina Vadasamidiguttiruvam, consisting of Vrata, Samiti and Gupti. fuafui, Jinabhaniyam, mentioned by the Jina.
45. Know Charitra to be refraining form what is harmful and engagement in what is beneficial. But according to Vyavahara Naya. Charitra (Conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti.
COMMENTARY
From the ordinary point of view, Vratas (Vows), Samitis (Attitudes of carefulness ) and Guptis (Restraints) may be said to constitute Charitra (Conduct). We have already described what Vratas, Samitis and Guptis are in Verse 35. One who is immersed in worldly aspirations and attached to worldly objects, one whose soul is possessed of attachment and aversion, one who listens nonJain scriptures, one who has a vicious mind, keeps evil company and follows the terrible evil path of life, is said to be active in the pursuit of what is harmful (Asubha ). Refraining from these and engagement in the opposite of these by practising the five Vratas, five Samitis and three Guptis lead to what is beneficial (Subha). Charitra (Conduct) consists in the pursuit of what is benefical and avoidance of what is harmful.