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Jinabhadra Gani's परिहरणा परिभोगोऽभिधीयते । यत उक्तम्-"धारणया उवभोगो परिहरणा वस्स होइ परिभोगो" इति । ततश्च कदाचिद् परिहियते परिभुज्यते, कदाचिद् न, इत्येवं परिहरणा । किं पुनरित्थं भाज्यम् ? इत्याह-मूले मूलगुणविषयमाधाकमौदि, तथा उत्तरगुणे चोत्तरविषयं क्रीत-कृतादि । ततो नेते निवाः साधवः, सदायकृतस्यैकान्तेनाकल्प्यत्वात् । नापि गृहस्थाः न वा तीर्थान्तरीयाः, तद
यकृतस्यासाधूनामेकान्तेन कल्प्यत्वात् । तस्मादव्यक्ता एवैति ॥ इति निर्युतिगाथार्थः ॥२६१७॥
D. C. It has already been said above that Nihnavas are not real mendicants, because they do not satisfy the rule as. regards food etc. prescribed for the mendicants. Food etc. meant. for mendicants should never, as a rule, be accepted by others. While in case of Nihnavas, the same may or may not be accepted by others. When people do not know that these Nihnayas are different from real mendicants, food etc. prepared for them, must not be accepted by other mendicants, but when thay happen to realize the fact that Nihnavas are not real merdicants, foods etc. meant for them should be abandoned. Right from the original predicament like that of taking pledge etc. to the minor predicament like that of kritākrita etc. alternative acceptance (of food eto. meant for Nihnavas) is prescribed.
In such a case, the Nihnavas are neither called sādhus nor.. grihasthas ( house-holders), nor the followers of some other religion, because their food etc. happen to be neither wholly acceptable nor wholly unacceptable, but somewhat acceptable to some other mendicants. So, they are known as avyaktas or indistinct. 8. (2617).
The reason of placing them under this new category. is repeated, when the author again states that जत्थ विसेसं जाणइ लोगो तेसिं च कुणइ भत्ताई। तं कप्पइ साहूणं सामनकयं पुनरकप्पं ॥९॥२६१८॥ 9. Jattha visèsam jāņai logo tèsim oa kuņai bhattaim i
Tam kappai sahāpam samannayam punarakappam. (2618)
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