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6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार आत्मगत दोषों से छूटने का उपाय - Freeing the soul from faults – जं किंचि मे दुच्चरित्तं सव्वं तिविहेण वोसरे । सामाइयं तु तिविहं करेमि सव्वं णिरायारं ॥१०३॥ मेरा जो कुछ भी दु:चारित्र - अन्यथा प्रवर्तन - है, उस सर्व को मैं त्रिविध - मन, वचन, काय - से छोड़ता हूँ और जो त्रिविध (सामायिक, छेदोपस्थापना, परिहार-विशुद्धि के भेद से तीन प्रकार का) चारित्र है, उस सर्व को निराकार (निर्विकल्प) करता हूँ।
“I renounce all blemishes of conduct (cāritra) by the threefold purity - of the mind, the speech and the body - and adopt the threefold conduct (cāritra)1 that is supreme (nirākāra).”
EXPLANATORY NOTE
To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the self is ‘sāmāyika'equanimity. Sometimes, owing to carelessness (pramāda), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation - chedopasthāpanā. Or, chedopasthāpanā connotes the removal of mental impurity. Refraining from injury (himsā) to living beings is parihāra'. 'Parihāravisuddhi' is purity of conduct (cāritra) emanating from refraining from injury (himsā).2
1 - Here, the threefold conduct means equanimity (sāmāyika), reinitiation
(chedopasthāpanā), and purity of non-injury (parihāraviśuddhi). 2 - see Ācārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 9-18, p. 375-376.
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