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Pravacanasara
भवति वा न भवति बन्धो मृते हि जीवेऽथ कायचेष्टायाम् । बन्धो ध्रुवमुपधेरिति श्रमणास्त्यक्तवन्तः सर्वम् ॥3-19॥
सामान्यार्थ – [ अथ ] आगे अर्थात् मुनि को परिग्रह से संयम का घात दिखाते हैं कि [कायचेष्टायां] मुनि की हलन चलन क्रिया के होने से [ जीवे ] त्रस - स्थावर जीव के [ मृते ] मरने पर [ हि ] निश्चय से [ बन्धः ] बंध (कर्मलेप) [ भवति ] होता है [वा ] अथवा [न] नहीं भी [ भवति ] होता है किन्तु [ उपधे: ] परिग्रह से [ बन्धः ] बंध (कर्मलेप) [ ध्रुवं ] निश्चय से होता ही है । [ इति ] ऐसा जानकर [ श्रमणाः ] महामुनि अर्हन्तदेवों ने [ सर्वं ] समस्त ही परिग्रह को पहले ही [ त्यक्तवन्तः ] छोड़ दिया है।
Bodily activities of the ascetic (muni, śramana) which cause injury (himsā) to the living beings may or may not engender bondage of karmas. However, if the ascetic (muni, śramana) has attachment to possessions (parigraha), he certainly engenders bondage of karmas; knowling this, the supreme ascetics leave all possessions in the first place.
Explanatory Note: Bodily activities of the ascetic (muni, śramana) cause injury (himsa) to living beings; these activities may or may not cause bondage of karmas. This is the manifoldpoint-of-view (anekānta). With pure-cognition (śuddhopayoga) there is no bondage. With impure-cognition (aśuddhopayoga) there certainly is bondage. However, if the ascetic (muni, śramana) has attachment to possessions (parigraha), he certainly engenders bondage of karmas. The reason is that attachment to possessions (parigraha) must result in impure-cognition (aśuddhopayoga). Since impure-cognition (aśuddhopayoga) causes breach of internal restraint, the bondage of karmas is certain. Attachment to possessions (parigraha) is always accompanied by bodily activities due to impure-cognition (aśuddhopayoga). That is why
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