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afflictions, he practises the religious activities by keeping the possessions, is called a householder, and on the other hand one whose thoughts are pure so that he does not become perturbed by afflictious, does not keep the possessions and practises the religious activities, is called a monk; this much only is the difference between the two.
Further, you may say- "How will He not become restless due to afflictions of cold, etc.?” But restlessness is caused owing to the instrumentality of rise of deluding karma (Mohaniya); and in the sixth, etc. Gunasthanas of the monk, there is no rise of the three categories of four kinds of passions, and of Samjwalana (the fourth category of four passions), the rise of the Sarvaghati Spardhakas, i.e., wholly destroying type of karmic veil is not found there, only the rise of Deshaghati Spardhakasi.e., partially destroying type of karmic veil is found there, but these are not powerful. For example- the rise of Samyag-Mohaniya, i.e., the mildest form of faith deluding Darshan Moha Karma is found to a Vedaka Samyag-drishti (a true believer having Kshayopashamic form of right belief); but it cannot destroy the right belief. Similarly, the rise of Deshaghati Samjualana cannot perturb the thoughts (i. e., pure dispositions of a monk). Oh! there is no parity of thoughts between monks and ordinary persons. All others have the rise of Sarvaghati Karmas, whereas the monks have the rise of Deshaghati Karmas; therefore, the type of thoughts found in ordinary persons are never found in the monks. Those who have the rise of Sarvaghati Kashayas (intense passions) they remain in the state of householders only and those who have the rise of Deshaghati-Kashyas (mildest form of passions) accept the monk's religion; their thoughts are not perturbed by cold, etc.; therefore, they do not keep clothes, etc. possessions.
You might say-"In Jaina-scripture it is described that a monk can keep fourteen types of appendages (Upakaranas); but this is described in your shastras (scripture) only, it is nowhere described in Digamber-Shastras (scripture), rather there in the Digamberas even on keeping a lion cloth only the votary or observer of the eleventh Pratima (pledge) is called a Shravaka, i.e., one situated in the highest spiritual grade possible in the house-holder's life.
Now, ponder over here that out of these two whose words (interpretations) are fabulous? Primarily the fabulous compositions Jain Education International For Private & Personal Use Only
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