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Jinabhadra Gani's (The Boţika [अपरिग्रहता सूत्रे इति या च मूर्छा परिग्रहोऽभिमतः ।
सर्वद्रव्येषु न सा कर्तव्या सूत्रसद्भावः ॥३१॥२५८०॥ 31. A-parigrabatā satre iti yā ca marccha parigraho'bhimatah |
Sarvadravyesu na sā kartavyā satra-sadbhāvaḥ. (2580) ]
Trans. 31. Non-acceptance implied in the sūtra has taken mūrcchā (attachinent) as parigraha. That it should not be practised in (case of) all objects, is the main purport of the sutra. 2580.
टीका-३१ या च "सव्वाओ परिग्गहाओ वेरमणं" इत्यादिनाऽपरिग्रहता सूत्रे प्रोक्तेति त्वया गीयते, तत्रापि मूच्र्छव परिग्रहतीर्थकृतामभिमतो नान्यः, सा च मूर्छा यथा वस्त्रे तथा सर्वेष्वपि शरीरा-ऽऽहारादिषु द्रव्येषु न कर्तव्येति सूत्रसद्भावः सूत्रपरमार्थः, न पुनस्त्वदभिमतः सर्वथा वस्त्रपरित्यागोऽपरिग्रहतेति सूत्रामिप्रायः। तस्मादपरिज्ञातसूत्रभावार्थो मिथ्यैव खिद्यसे त्वमिति हृदयम् ॥२५८०॥
D. C. The theory of a-parigrahatā advocated by you with regard to assertions like "Savvão pariggabão vèramaṇam ” etc. laid down in the Satra is obtained only when mūrcchā or attachmcnt has been completely removed. In other words, there is no parigraha without attachment. Attachment with regard to clothes etc. works in case of all objects including body, food, driņk etc. The main purport of the Sotra is that one should abandon attachment. But it should be noted that the above-mentioned satra in no way, leads to establish that complete renunciation of clothes is a-parigraha. 31. (2580)
___In reply to " Jamacdla ya Jininda's etc. the Acārya saysनिरुपमधिसंघयणा चउनाणाइसयसत्तसंपण्णा। अच्छिद्दपाणिपत्ता जिणा जियपरिसहा सव्वे ॥३२॥२५८१॥ तम्हा जहुत्तदोसे पावंति न वत्थ-पत्तरहिया वि । तदसाहणं ति तेसिं तो तग्गहणं न कुव्वंति ॥३३॥२५८२॥
5. Vide v 2556.
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