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प्रवचनसार
ण जहदि जो दु ममत्तिं अहं ममेदं ति देहदविणेसु। सो सामण्णं चत्ता पडिवण्णो होदि उम्मग्गं ॥2-98॥
न जहाति यस्तु ममतामहं ममेदमिति देहद्रविणेषु । स श्रामण्यं त्यक्त्वा प्रतिपन्नो भवत्युन्मार्गम् ॥2-98॥
सामान्यार्थ - [यः] जो पुरुष [ देहद्रविणेषु] शरीर तथा धनादिक में [अहं इदं] मैं शरीरादिरूप हूँ [ तु] और [ मम इदं ] मेरे ये शरीर-धनादिक हैं [इति ] इस प्रकार [ ममता] ममत्व बुद्धि को [ न जहाति ] नहीं छोड़ता है [ सः] वह पुरुष [श्रामण्यं] समस्त परद्रव्य के त्याग-रूप मुनिपद को [ त्यक्त्वा ] छोड़कर [उन्मार्ग] अशुद्ध परिणतिरूप विपरीत मार्ग को [ प्रतिपन्नः भवति ] प्राप्त होता है।
The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (śramaņa).
Explanatory Note: The ascetic (śramaņa) who fails to adopt the transcendental-point-of-view (niscayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-pointof-view (vyavahāranaya) is deluded (mohī). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakāra) and ‘self-consciousness' (ahamkāra) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (śramaņa). The adoption of the impure-point-ofview (aśuddhanaya) must result in the adoption of the impurestate-of-the-soul (asuddhātmā).
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