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3316: Jinabhadra Grani's
[The Botika 46. Evam tava na jitaparişahā Jinèndrā api sarvathāpannam |
Athavá yo bhaktādişu sa vidhiścèlè'pi kim nestaḥ ? (2595)
47. Yathā bhaktādiviếuddham rāga-dvèśarahito nişèvamāṇaḥ 1
Vijitaksudādiparişaho muniḥ sa-pratikāro'pi. (2596). 48. Tathā cèlam parisuddham rāga-dvèşarahitaḥ śrutavidhinā|
Bhavati jitācèlaparīşaho muniḥ sèvamāno'pi. (2597)
Trans. 45-46-47-48. By putting on a garment, if one is said to have been unable to overcome the strain of uncovered state, then, in taking food etc. he would as well be said to have been unable to overcome the distress of hunger etc. It would, therefore, follow according to you, that even Tirthankaras are not able to overcome the distress of hunger etc. Or, has the rule applied to the case of (accepting) food etc. disappeared in case of (accepting) the garment? Just as, a true ascetic is said to have conquered the strain of hunger etc. in spite of his taking the prescribed food on account of the lack of passion or aversion (towards the same), in the same way, an ascetic who accepts the garment according to his religious commandment, is said to have conquered the distress of naked condition (as he does so without any passion or aversion. (2594-2297).
टीका-४५-४६-४७-४८ व्याख्या-जिताचेलपरीषहो मुनिर्भवतीति वयमपि मन्यामहे । केवलमिदं प्रष्टव्योऽसि-किं चेलभोगमात्रेणाप्यजिताचेलपरीषहत्वं भवति येन भवता सर्वथा वनपरित्यागः क्रियते, आहोस्विदनेषणीयादिदोषदुष्टवस्त्रपरिभोगेण ? । तत्राद्यपक्षे दूषणमाह-"जईत्यादि" यदि चेलभोगमात्रादपि तेन साधुनाऽऽचेलक्यपरीषहो न जित इति त्वया प्रोच्यते, तर्हि भक्तादिपरिभोगमात्रादजितंदिगिंछादिपरीषहोऽपि त्वदभिप्रायेणैव साधुः स्यात् । एतदुक्तं भवति --इह देशीवचनत्वाद् दिगिञ्छाशब्देन क्षुत् प्रोच्यते, आदिशब्दात् पिपासादिपरिग्रहः, । ततश्च यद्येषणीयादिगुणोपेतवस्त्र-पात्र-परिमोगाजिताचेलपरीषहो नेष्यते, तसेषणादिगुणसंपनमक्तपानादिपरिभोगाजितक्षुत्-पिपासादिपरिषहोऽपि न कश्चिजागति स्यात् । भवस्वम्, न किश्चिद् नः क्षयत इति चेत् । अत्राह-"एवमि.
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