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Ratnakarandaka-śrāvakācāra
प्रत्याख्यानतनुत्वान्मन्दतराश्चरणमोहपरिणामाः। सत्त्वेन दुरवधारा महाव्रताय प्रकल्प्यन्ते ॥७१ ॥
सामान्यार्थ - प्रत्याख्यानावरण क्रोध, मान, माया, लोभ का मन्द उदय होने से अत्यन्त मन्द अवस्था को प्राप्त हुए, यहाँ तक कि जिनके अस्तित्व का निर्धारण करना भी कठिन है, ऐसे चारित्रमोह के परिणाम महाव्रत के व्यवहार के लिये उपचरित होते हैं - कल्पना किये जाते हैं।
Since the malignant (pratyākhyāna) class of conduct-deluding passions become extremely quiescent, to the extent that even their existence seems doubtful, the votary (the one observing the vow of abstaining from activity with regard to direction - digurata) is said to be virtually observing the great vows (mahāvrata) outside his set limits.
EXPLANATORY NOTE
Karmas bound with the soul have the tendency to interfere with its natural functioning. Due to the influence of the karmas, the soul gets into a state of weakness and then acts in a manner inimical to its natural tendencies. The affinity between the soul and the karmic matter may be explained by the fact that the former is the knower and enjoyer of the latter. The soul is the enjoyer, and the matter, the object of enjoyment; hence the relation between them is that of the subject and the object. The interaction between the soul and the matter can take place only when the former is actuated by a desire for the enjoyment of sense objects, and, conversely, matter can affect the soul only when the soul is rendered vulnerable by its passions. The man under the influence of karmas cannot resist temptations and falls prey to four types of passions - anger, pride,
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