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प्रवचनसार
सामान्यार्थ - [ परमेण गुरुणा] उत्कृष्ट गुरु जो अर्हन्त केवली अथवा दीक्षा देने वाले आचार्य-गुरु हैं उनसे उपदेशित [ तदपि लिङ्ग] द्रव्य-भाव भेदकर दो प्रकार के लिंग को [ आदाय ] अंगीकार करके [ तं नमस्कृत्य ] दीक्षा के देने वाले अहँत वा आचार्य को नमस्कार करके और [ सव्रतां] पाँच महाव्रतों सहित [क्रियां] मुनि की आचार विधि को [ श्रुत्वा ] सुनकर [सः] वह मुनिपद का इच्छुक पुरुष [उपस्थितः] मुनिपद को एकाग्रता से अवलम्बन कर तिष्ठता हुआ [श्रमणः] सब में समदृष्टि होने से परिपूर्ण साक्षात् मुनि होता है।
After obtaining the consent of the worthy head (ācārya), adopting the external-marks (dravyalinga) as well as the internal-marks (bhāvalinga) of the ascetic, bowing down in reverence to the head (ācārya), and taking note of the duties of the ascetic including the fivefold supreme vows (mahāvrata), he gets established, with equanimity, as an ascetic (muni, śramaņa).
Explanatory Note: The man wishing to become an ascetic first adopts the external-marks (dravyalinga) as well as the internalmarks (bhāvalinga) of the ascetic. Empirically, the worthy head (ācārya) grants him these two kinds of marks since he educates him about the manner of adopting these. And the disciple believes firmly that the worthy head (ācārya) has bestowed on him the status of the ascetic (muni, śramaņa). Considering the head (ācārya) as his supreme benefactor, he bows to him and adores him with great devotion. He listens intently to the discourse that expounds the virtues of the fivefold supreme vows (mahāvrata), the cause of refraining from sinful activities. Accepting the nature of his soul as utterly pure like that of the Liberated Soul (the Siddha), he casts away all dispositions of attachment (rāga) and aversion (dvesa), and adopts equanimity. He realizes that his soulnature is distinct from the activities that he performs in the three times and resorts to repentance (pratikramaņa), renunciation
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