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Jinabhadra Gani's
[The Botika
24. Tasmāt kimasti vastu grantho 'grantho vā sarvathā loke ? Grantho'grantho va mato marccha'murechābhyam niscayataḥ. (2573)
25. Vastrādi tena yad yat samyamasādhanasarāga-dveśasya | Tat tadaparigraha èva parigraho yat tadupaghāti. (2574)
Trans. 24-25. “ Then, what objeci is there in this world that should be known as parigraha or a-parigraha in all respects? ” Really speaking, parigraha or otherwise, is ascertained according to attachment or aversion. Hence, whatever like clothes etc. that happens to be useful in the observance of austerities to one who is devoid of passion and prejudice, should be recognized as a-parigraha. That which acts against it, is parigraha ( 2573-2574).
टीका - २४-२५ व्याख्या - तस्मात् किं नाम तद् वस्त्वस्ति लोके यदात्मस्वरूपेण सर्वथा ग्रन्थोऽग्रन्थो वा ? नास्त्येवैतदित्यर्थः । ततश्च " मुर्च्छा परिग्गहो तो इइ वृत्तं महेसिणा" इत्यादिवचनाद् यत्र वसु - देहा - SSहार-कनकादौ मूर्च्छा संपद्यते तद् निश्चयतः परमार्थतो ग्रन्थः । यत्र तु सा नोपजायते तदग्रन्थ इति । एतदेव व्यक्तीकरोति - " वत्थाई तेणेत्यादि ” तेन तस्मात् । शेषं सुगममिति ॥ २५७३ ॥ २५७४ ॥
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D. C. There is not a single object in this world which can be recognized as parigraha or a-parigraha entirely by its own virtue. But by means of statements such as-" Muccha pariggaho vuitto ii vuttam mèsia" etc. parigraha is ascertained on the standard of attachment to wealth,-body,-food-gold etc. Wherever such an attachment does not exist, there is a parigraha. We can, therefore, conclude that whenever clothes etc. help to attain Mokṣa, they should be known as a-parigraha, and whenever they act contratry, there is parigraha. 24-25. (2573-2574). किं संजमोवयारं करेह वत्थाई जइ मई सुणसु । सीयत्ताणं ताणं जलण-तणगयाणं सत्ताणं ||२६|| २५७५ ॥ तह निसि चाउकालं सज्झाय - झाण- साहणमिसीणं । महि-महिया - वासो -सा-रयाइ रक्खानिमित्तं च ||२७|| २५७६ ||
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