Traivarnikachar

SR No.: 010851
Original Sutra Author: N/A
Author: Pannalal Soni
Publisher: Jain Sahitya Prakashak Samiti
Total Pages: 438
Language: Hindi
Classification: Book_Devnagari
File Size: 16 MB

Page 299

arawwani
सोमसेनभट्टारकविरचितबाद वे धार्मिक कृत्योंसे बहिष्कृत समझे जायें । उत्तम ब्राह्मणोंका फर्ज है कि ऐसे पुरुषोंको प्रतिष्ठादि शुभकार्यों में नियुक्त न करें ॥५-६ ॥ अथाचार्य:-पितैवोपनयेत्पूर्व तदभावे पितुः पिता।
तदभावे पितुर्दाता सकुल्यो गोत्रजो गुरुः ॥ ७॥ व्रतवन्धं कुमारस्य विना पितुरनुज्ञया ।
यः करोति द्विजो मोहानरकं सोऽधिगच्छति ॥८॥ लड़केका उपनयन संस्कार पिता ही करावे । यदि पिता न हो तो पितामह (बापका बाप), पितामह न हो तो पिताका भाई (चाचा), चाचा भी न हो तो उसके वंशका कोई पुरुष, और यदि वह भी न हो तो उसके गोत्रका कोई पुरुप उसका यज्ञोपवीत संस्कार करावे। पिताकी अनुज्ञाके बिना यदि कोई दूसरा पुरुष अज्ञानवश द्विजके बालकका यज्ञोपवीत संस्कार करे तो वह नरकको जाता है ।। ७-८॥
ऐसी आज्ञाओंको देखकर प्रायः कितनेही लोग आश्चर्य करने लग जाते हैं और अपनी मोहनी लेखनीयों द्वारा ऊटपटांग मीठी मीठी तक सुनाकर भोले जीवोंकी जिनमतसे श्रद्धा हटाया करते हैं। वे कहते हैं, इस तरहकी बातें लिखनेवालेने जैनियोंकी कर्म-फिलासफीको तो उठाकर वाकमें रख दिया है । पर हम उनसे पूछते हैं कि योग्यता मिलनेपर ऐसे कमाँसे क्या नरककी आयु नहीं बँध सकती । क्या आप यह चाहते हैं कि ऐसे कार्य करानेके बाद शीघ्र ही उसे नरकको चला जाना चाहिए। यदि ऐसे कामोंसे नरकायुका बन्ध नहीं हो सकता तो वे कौनसे ऐसे कार्य हैं जिनके जरिये ही नरकायुका बन्ध होता है, अन्यसे नहीं । यदि मान लो कि ऐसे कर्मोंसे नरकायुका बन्ध न होता तो भी जब आप कर्म-फिलासफीको मानते हैं तो कोई न कोई कर्मका बन्ध अवश्य होगा। तब बताइये कि पुण्यवन्ध होगा या पापबन्ध ? यदि मर्यादा उलंघन करनेवालेको भी पुण्यबन्ध होगा तो उमास्वामी, समन्तभद्र आदि महर्षियोंने विरुद्ध राज्यातिक्रम नामका चौरीका अतीचार क्या यों ही बतला दिया ? कल्पना करो कि सरकारने कोई एक नियम बनाया। उसका किसीने उल्लंघन किया। इससे उसे जेल जाना पड़ा। तब बताइये, वह नियमके ताड़नेसे हो जेल गया या कर्मके उदयसे ? यदि कहेंगे कि नियम तोड़नेसे गया; तो आपने भी कर्म-फिलासफीको ताकमें रख दी । यदि कहें कि कर्मके उदयसे जेल गया तो उस कर्मका बन्ध उसने कब भौर किन २ कृत्योंसे किया था ! यदि कहेंगे कि कभी किन्हीं कृत्योंसे हुआ होगा, जिसके फलस्वरूप जल जाना पड़ा । तो यहांपर भी ऐसा क्यों नहीं मान लेते कि ऐसे कार्योंसे नरकायुका बन्ध हो नाय और कालान्तरमें उसके उदयसे नरक जाना पड़े। मर्यादा उल्लंघन करनेवालेको पुष्पबन्ध होने लगे तो जो प्रत्यक्षमें राजकीय कानूनोंको उल्लंघन कर जेल जाते हैं उन्हें भी पुण्यबन्ध ही होता होगा । धन्य है ऐसे पुण्यबन्धको! जिसका बुरा फल प्रत्यक्षमें भोग रहे हैं और फिर भी वह पुण्य बन्ध ही रहा । अतः मानना पड़ेगा कि ऐसे कर्मोंसे पापबन्ध ही होता है । मान लें कि ऐसे कामोंसे नरकायुरूप महापापका बन्ध नहीं होता तो भी अन्य पाप कमौका बन्ध अवश्य होगा। और उन पापकर्मोंका उदय आनेपर उनके निमित्तसे यह जीव भारी अनर्थ कर बैठे तब वो उनके नरकायुका बन्ध अवश्य हो जायगा । ऐसी हालतमें कहना पड़ेगा कि उसी पापबन्धके परंपरा फलसे ऐसी हालत हुई । तो कारणमें कार्यका-या कारण-कारणमें कार्यका उपचार कर

Translation AI Generated

Those who are excluded from religious duties by the **Bhadrabahu** commentary written by **Somasen Bhattaraka** should be considered as outcast. It is the duty of the best Brahmins not to appoint such men in auspicious ceremonies like **pratiṣṭhā** etc. ||5-6||

Thus says the **Ācārya**: The father should perform the **upanayana** ceremony of the boy. In the absence of the father, the father's father (grandfather) should perform it. In the absence of the grandfather, the father's brother (uncle) should perform it. In the absence of the uncle, any male member of the family should perform it. And if there is no male member of the family, then any male member of the same **gotra** should perform it. A **dvija** who performs the **vratabandhana** of a boy without the permission of his father, goes to hell due to ignorance. ||7-8||

Seeing such injunctions, many people are surprised and try to remove the faith of simple beings from **Jainism** by sweet-talking them with their deceitful writings. They say that those who write such things have completely disregarded the **karma** philosophy of the Jains. But we ask them, can such **karma** not bind one to hell if the conditions are met? Do you want that after performing such actions, he should immediately go to hell? If such actions do not bind one to hell, then what are those actions that bind one to hell and not others? Even if we assume that such actions do not bind one to hell, there will be some binding of **karma** if you believe in the **karma** philosophy. Then tell us, will it be a binding of **punya** or **papa**? If even those who violate the rules are bound by **punya**, then why did **Umasvami**, **Samantbhadra**, and other great sages mention the **viruddha rājya-atikram** (violation of the king's order) as a great sin? Imagine that the government has made a rule. Someone violates it. He is sent to jail for this. Then tell us, did he go to jail because of the violation of the rule or because of the **karma**? If you say that he went to jail because of the violation of the rule, then you have disregarded the **karma** philosophy. If you say that he went to jail because of the **karma**, then when and by what actions did he bind that **karma**? If you say that it must have happened due to some actions in the past, as a result of which he had to go to jail, then why not accept here also that such actions bind one to hell and that he will go to hell due to their fruition in the future? If those who violate the rules are bound by **punya**, then those who directly violate the laws of the state and go to jail must also be bound by **punya**. Blessed are such **punya** bindings! The bad fruits of which are being experienced directly, and yet it remains **punya** binding. Therefore, we have to accept that such actions bind one to **papa**. Even if we assume that such actions do not bind one to the great **papa** of hell, they will definitely bind one to other **papa** **karma**. And when those **papa** **karma** mature, this being will commit great sins due to them, and then he will definitely be bound to hell. In such a situation, we have to say that this situation has arisen due to the **papa** binding of the past. So, the effect is in the cause, or the cause is in the effect.