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Pravacanasāra
HIARITEF - [749] 44114 [ THUT: ] f [ zlogluaci: ] शुद्धोपयोगी [च] और [शुभोपयुक्ताः ] शुभोपयोगी इस तरह दो प्रकार के [भवन्ति ] होते हैं, [ तेषु अपि ] उन दो तरह के मुनियों में भी [शुद्धोपयुक्ताः ] शुद्धोपयोगी महामुनि [ अनास्त्रवाः ] कर्मों के आस्रव से रहित हैं, [शेषाः ] बाकी जो शुभोपयोगी मुनि हैं वे [ सास्त्रवाः ] आस्रवभाव सहित हैं।
As per the Doctrine, the ascetics (muni, śramaņa) are of two kinds, those engaged in pure-cognition (suddhopayoga) and those engaged in auspicious-cognition (śubhopayoga). The ascetics engaged in pure-cognition (śuddhopayoga) are rid of the influx (āsrava) of karmas and the rest, engaged in auspiciouscognition (śubhopayoga), are with the influx of karmas.
Explanatory Note: Can the ascetic engaged in auspiciouscognition (śubhopayoga), exhibiting conduct-with-attachment (sarāga caritra) due to the rise of passions (kaşāya), called an ascetic (muni, śramaņa)? The doubt has already been cleared in verse 1-11. Auspicious-cognition (śubhopayoga) and dharma have inseparable-inherence (ekārthasamavāya). It means that while the soul has the attributes of knowledge (jñāna) and perception (darśana), it also simultaneously has the attributes of attachment (rāga) etc. Therefore, there is existence of dharma in the ascetic engaged in auspicious-cognition (śubhopayoga). He is also an ascetic; of course, not equal to the one engaged in pure-cognition (śuddhopayoga). The ascetic engaged in pure-cognition (śuddhopayoga) is without passions (kaşāya) and has no influx (āsrava) of karmas, but the ascetic engaged in auspiciouscognition (śubhopayoga) is with tinge of passions (kaşāya) and has influx (āsrava) of karmas. The ascetic engaged in auspiciouscognition (śubhopayoga) is inferior to the ascetic engaged in purecognition (śuddhopayoga).
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