Sutrakritang Sutra

SR No.: 032440
Original Sutra Author: N/A
Author: Sudarshanlal Acharya, Priyadarshan Muni, Chhaganlal Shastri
Publisher: Shwetambar Sthanakvasi Jain Swadhyayi Sangh
Publication Year: 1999
Total Pages: 658
Language: Hindi
Classification: Book_Devnagari & agam_sutrakritang
File Size: 21 MB

Page 105

स्वसमय वक्तव्यताधिकारः
अनुवाद - पूर्वोक्त इतर दर्शनवादियों में से कई कहते हैं कि हमारे जीवन का लक्ष्य मोक्ष है । हम धर्म की आराधना करते हैं । किन्तु जैसा कहते हैं, वे वैसा करते नहीं, उसके विपरीत करते हैं । अधर्म की ओर बढ़ते हैं । संयम का रास्ता तो बड़ा सरल और सीधा है किन्तु वे उस ओर नहीं जाते - संयम पालन नहीं करते ।
टीका - एवं दृष्टन्तं प्रसाध्य दाष्टन्तिकमर्थं दर्शयितुमाह - एवमिति पूर्वोक्तार्थोपप्रदर्शने, एवं भावमूढाः भावान्धाश्चैके आजीविकादयः णियायट्ठी' त्ति नियागो मोक्षः सद्धर्मो वा तदर्थिनः । ते किल वयं सद्धर्माराधका इत्येनं सन्धाय प्रव्रज्याया मुद्यताः सन्तः पृथिव्यम्बुवनस्पत्यादिकायोमपर्द्देन पचनपाचनादिक्रियासु प्रवृत्ताः सन्तस्तत्स्वयमनु तिष्ठन्ति अन्येषाञ्चेपदिशन्ति येनाऽभिप्रेताया : मोक्षावाप्तेर्भ्रश्यन्ति । अथवाऽस्तां तावद् मोक्षाभावः, त एवं प्रवर्तमाना अधर्मं पापमापद्येरन् सम्भावनायामुत्पन्नेन लिप्रत्ययेनैतद्दर्शयति एतदपरं तेषामनर्थान्तरं सम्भाव्यते यदुत विवक्षितार्थाभावा विपरीतार्थावाप्तेः पापोपादानमिति अपि च त एवमसदनुष्ठायिन आजीविकादयो गोशालकमतानुसारिणोऽज्ञानवादप्रवृत्ताः सर्वैः प्रकारैर्ऋजु :- प्रगुणो विवक्षित मोक्षगमनम्प्रत्यकुटिलः सर्वर्जु :- संयमः सद्धर्मो वा तं सर्वंर्जुकं ते न व्रजेयुः न प्राप्नुयुरित्युक्तम्भवति । यदि वा सर्वर्जुकं सत्यं तत्तेऽज्ञानान्धाः ज्ञानापलापिनो न वदेयुरिति एते चाज्ञानिका: सप्तषष्टिभेदा भवन्ति, ते च भेदा अमुनोपायेन प्रदर्शनीयाः, तद्यथा - जीवदयो नव पदार्थाः सत् असत् सदसत् अवक्तव्यः सदवक्तव्यः असद वक्तव्यः सदसदवक्तव्य इत्येतैः सप्तभिः प्रकारै विज्ञातुं न शक्यन्ते, न च विज्ञातैः प्रयोजनमस्ति भावना चेयम्-सन् जीव इति को वेत्ति ? किं वा तेन ज्ञातेन ? असन् जीव इति को वेत्ति ? किं वा तेन ज्ञातेनेत्यादि । एवमजीवादिष्वपि प्रत्येकं सप्त विकल्पाः, नव सप्तकारित्रषष्टिः । अमीचान्ये चत्वार स्त्रिषष्टिमध्ये प्रक्षिप्यन्ते, तद्यथा-सती भावोत्पत्तिरिति को जानाति ? किंवाऽनया ज्ञातया ? एवमसती सदसत्य वक्तव्या भावोत्पत्तिरिति को जानाति ? किंवाऽनया ज्ञातयेति । शेषविकल्पत्रयन्तूत्पत्त्युत्तरकालं पदार्थावयवापेक्षमतोऽत्र न सम्भवतीति नोक्तम् । एतच्चतुष्टय प्रक्षेपात्सप्त षष्टिर्भवति । तत्र सन् जीव इति को वेत्तीत्यस्यायमर्थोन कस्यचिद्विशिष्टं ज्ञानमस्ति योऽतीन्द्रियान् जीवादीनवभोत्स्यते न च तै ज्ञतैः किञ्चितफलमस्ति, तथाहि - यदि नित्यः सर्वगतोऽमूर्त्तो ज्ञानादिगुणोपेत एतद्गुणव्यतिरिक्तो वा ततः कतमस्य पुरुषार्थस्य सिद्धिरिति ? तस्मादज्ञानमेव श्रेय इति ॥२०॥
टीकार्थ
आगमकार दृष्टान्त उपस्थित कर व्याख्येय तत्त्व का प्रतिपादन करने हेतु कहते हैं
प्रस्तुत गाथा के प्रारंभ में 'जो' ' एवं ' शब्द आया है, वह पहले बताये गये अर्थ को व्यक्त करने के लिये है पहले जिन आजीवक आदि अन्य तीर्थियों का उल्लेख हुआ है वे वास्तव में भावमूढ़ हैं - उनकी भावना में, चिंतन में मूढ़ता या अज्ञान भरा हुआ है । वे भावान्ध हैं । जैसे एक अंधे व्यक्ति के सामने सब ओर अंधेरा ही अंधेरा रहता है, उसी प्रकारे उनके सामने अज्ञान का अंधेरा फैला रहता है । यहाँ नियाय - नियाग शब्द मोक्ष या सद्धर्म का सूचक है जो उसकी इच्छा करते हैं वे नियागार्थी कहे जाते हैं । वे अन्य तीर्थिक अपने को मोक्षार्थी के रूप में प्रस्तुत करते हैं । हम सत् - यथार्थ या उत्तम धर्म के आराधक हैं, वे ऐसा मानते हैं । तदर्थ वे प्रवज्या स्वीकार करने को उद्यत होते हैं, प्रव्रजित हो जाते हैं, दीक्षा ले लेते हैं । वे दीक्षित हो कर भी पृथ्वी, पानी और वनस्पति काय के जीवों का उपमर्दन या हिंसा करते हुए स्वयं भोजन पकाना, दूसरे से भोजन पकवाना आदि क्रियाओं में प्रवृत्त होते हैं, वैसे कार्य करते हैं, अन्य लोगों को भी वैसा करने का उपदेश देते हैं, वैसा करने वाले मोक्ष प्राप्ति के मार्ग से भ्रष्ट हो जाते हैं अर्थात् उनके ये हिंसामूलक पचन पाचन आदि कार्यकलाप मोक्षमार्ग के प्रतिकूल है, ऐसे कार्य करते हुए उन्हें मोक्ष मिलना तो दूर रहा उल्टे वे पापों का संग्रह करते हैं ।
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77

Translation AI Generated

Swasama Vaktavyataadhikarah

Translation:

The authority to speak on one's own time

Translation - Some of the other philosophical thinkers mentioned earlier say that the goal of our life is moksha (liberation). We worship the true dharma (righteous path). However, as they say, they do not act accordingly, but act in the opposite manner. They move towards adharma (unrighteousness). The path of samyama (restraint) is very simple and straightforward, but they do not go in that direction - they do not practice samyama.

Commentary - And in order to demonstrate the exemplary case, the author says - "Thus" in the demonstration of the previously stated meaning, some who are deluded in their feelings, and blind in their perception, such as the Ajivikas, etc., consider 'niyaya' or 'niyaga' as moksha or true dharma, and they are the seekers of that. They, indeed, claiming that "we are the worshippers of true dharma", being eager for renunciation, engaged in the activities of harming the living beings of the earth, water and vegetation, such as cooking and getting others to cook, etc. And they themselves do not follow it, and they instruct others, whereby they fall from the intended goal of attaining moksha. Or, even if the attainment of moksha is not possible, still, by engaging in such unrighteous acts, they would incur sins. This is indicated by the arising of the notion of impurity. And further, these Ajivikas and others, who are followers of the Goshalaka doctrine, engaged in the path of ignorance, do not at all go or attain the straight, excellent, intended path of moksha or true dharma, which is completely straight. If the completely straight is true, then these blind due to ignorance, who are deluded in their knowledge, would not say so. And these ignorant ones are of sixty-seven divisions, and these divisions are to be demonstrated by this method, that is, the nine categories (of the Jain philosophy) - the living, the non-living, the existent, the non-existent, the indescribable, the existent-indescribable, the non-existent-indescribable - by these seven modes, they cannot be known, nor is there any purpose in knowing them, and this is the contemplation - who knows the living as existent? What is known by that? Who knows the living as non-existent? What is known by that? Similarly, in the case of the non-living and others, there are seven alternatives for each, the sixty-three modes. And some others insert four (alternatives) in the sixty-three, that is, who knows the origination of the existent? What is known by that? Similarly, who knows the origination of the non-existent, the existent-non-existent? What is known by that? The remaining three alternatives are not possible here, as they depend on the parts of the object. Thus, by the insertion of this tetrad, it becomes sixty-seven. Therein, the meaning of "who knows the living as existent" is that there is no specific knowledge of anyone who would experience the transcendental living beings, nor is there any fruit obtained by that knowledge, because if (the living being) is eternal, all-pervading, formless, endowed with the qualities of knowledge, etc., or distinct from these qualities, then what is the achievement of the human goal from that? Therefore, ignorance itself is the best.