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 115

स्वसमय वक्तव्यताधिकारः
छाया मनसा ये प्रद्विषन्ति चित्तं तेषां न विद्यते ।
अनवद्य मतथ्यं तेषान्नते संवृत चारिणः ॥
अनुवाद - इतरमतवादियों का ऐसा मन्तव्य है कि जो मनुष्य मन द्वारा किन्हीं प्राणियों के साथ द्वेष करते हैं उनका मन निर्मल-मल रहित, दोष रहित नहीं होता । मन से द्वेष करने पर भी पाप नहीं लगता, उनका ऐसा निरूपण - प्रतिपादन, अतथ्य-असत्य या मिथ्या है। वे संवृतचारी संयम का अनुसरण - अनुपालन करने वाले नहीं हैं ।
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टीका - साम्प्रतमेतदूषणायाह - ये हि कुतश्चिन्निमित्तात् मनसा अन्तःकरणेन प्रादुःष्यन्ति प्रद्वेष मुपयान्ति तेषां वधपरिणतातां शुद्धं चित्तं न विद्यते तदेवं यत्तैरभिहितं यथा केवलमनः प्रद्वेषेऽपि अनवद्यं कर्मोपचयाभावइति तत् तेषाम् अतथ्यमसदर्थाभिधायित्वं यतो न ते संवृतचारिणो मनसोऽशुद्धत्वात्, तथाहि कर्मोपचये कर्तव्ये मन एव प्रधानं कारणं यतस्तैरपि मनोरहित केवल काय व्यापारे कर्मोपचयाऽभावोऽभिहितः, ततश्च यत् यस्मिन् सति भवत्यसति तु न भवति तत्तस्य प्रधानं कारणमिति । ननु तस्याऽपि कायचेष्टारहितस्याकारणत्व मुक्तं, सत्यमुक्त मयुक्तन्तूक्तं यतो भवतैव "एवं भाव विशुद्धया निर्वाणमभिगच्छतीति भणता मनस एवैकस्य प्राधान्य मभ्यधापि तथाऽन्यदप्यभिहितम् ।"
"चित्तमेव हि संसारो रागादिक्लेशवासितम् । तदेव तैर्विनिर्मुक्तं भवान्त इति कथ्यते ? ॥"
तथाऽन्यैरप्यभिहितं ‘“मतिविभव ! नमस्ते यत्समत्वेऽपि पुंसाम् । परिणमसि शुभांशैः कल्मषांशैस्त्वमेव। नरक नगरवर्त्मप्रस्थिता:कष्टमेके, उपचित शुभ शक्त्या सूर्य्यसंभेदिनोऽन्ये” । तदेवं भवदभ्युपदमेनैव क्लिष्टमनोव्यापारः कर्मबन्धायेत्युक्तम्भवति । तथेर्थ्यापथेऽपि यद्यनुपयुक्तो याति ततोऽनुपयुक्ततैव क्लिष्टचित्ततेति कर्मबन्धो भवत्येव । अथोपयुक्तो याति ततोऽप्रमत्तत्वादबन्धक एव तथा चोक्तम्
" उच्चालियंमि पाए इरियासमियस्स संकमट्ठाए । वावज्जेज्ज कुलिङ्गी मरेज्ज तं जोग मासज्ज ॥१॥
तस तन्निमित्तो बन्धो सुहमोऽवि देसिओ समए । अणवज्जोउ पयोगेण सव्व भावेण सो जम्हा ॥२॥ स्वप्नान्तिकेप्यशुद्धचित्तसद्भावा दीषद् बंधो भवत्येव स च भवताऽभ्युपगतएव " अव्यक्तं तत्सावद्य मित्यनेनेति । तदेवं मनसोऽपि क्लिष्टस्यैकस्यैव व्यापारे बन्धसद्भावात् यदुक्तं भवता " प्राणीप्राणिज्ञानं" मित्यादि तत्सर्वं प्लवत इति । यदुक्तं " पुत्र पिता समारम्भे 'त्यादि तदप्यनालोचिताभिधानं यतो मारयामीत्येवं यावन्न चित्तपरिणामोऽभूत्तावन्न कश्चिद् व्यापादयति, एवम्भूतचित्तपरिणतेश्च कथमसंक्लिष्टता ? चित्तसंक्लेशेचाऽवश्यंभावी कर्मबन्ध इत्युभयोः संवादोऽत्रेति । यदपि च तैः क्वचिदुच्यते, यथा "परव्यापादितपिशितभक्षणे पर हस्ताकृष्टाङ्गारदाहाभाववन्न दोष' इति, यदपि उन्मत्तप्रलपितवदनाकर्णनीयं यतः परव्यापादिते पिशितभक्षणोऽनुमतिरप्रतिहता तस्याश्च कर्मबन्ध इति । तथा चाऽन्यैरप्यभिहितम् " अनुमन्ता विशसिता संहर्ता क्रयविक्रयी, संस्कर्ता चोपभोक्ताच घातकश्चाऽष्टघातकाः ? यच्च कृतकारितानुमतिरुपमादानत्रयं तैरभिहितं तज्जैनेन्द्रमतलवास्वादनमेव तैरकारीति । तदेवं कर्म चतुष्टयं नोपचयं यातीत्येवं तदभिदधानाः कर्मचिन्तातो नष्टा इपि सुप्रतिष्ठितमिदमिति ॥ २९॥
टीकार्थ अब आगमकार इस सिद्धान्त को सदोष बताने के लिये प्रतिपादन करते हैं।
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जो मनुष्य किसी कारण से प्राणियों के साथ अपने मन से द्वेष करते हैं, उनका आशय या परिणाम उन प्राणियों को मारने का होता है इसलिये उनका चित्त निर्दोष नहीं होता, वे जो इस प्रकार कहते हैं कि
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Translation AI Generated

"The statement of those who hold other views is this: those who harbor hatred in their minds towards any living beings, their minds are not pure, free from impurities and faults. Their assertion that there is no sin in harboring hatred in the mind is false and untrue. They are not those who follow the path of restraint."

"Commentary: The author now refutes this claim. Those who harbor hatred in their minds, their intention is to kill, therefore their minds are not pure. Their claim that there is no sin in merely harboring hatred is false, because they are not those who follow the path of restraint, as their minds are impure. The mind is the primary cause of karmic accumulation, as even they have stated that there is no karmic accumulation in mere physical actions without the involvement of the mind. Therefore, whatever is the primary cause of something happening or not happening, that is the primary cause. It may be argued that even without physical actions, there is no cause. This is true, but it is also true that the mind is the primary cause, as it is said, "By purifying the mind, one attains liberation." It is also said, "The mind is the cause of samsara, filled with attachments and other afflictions. Is it possible to be liberated from this mind?" It is also said, "O mind, I bow to you, for even though you are equal to all, you are the cause of both good and bad. Some are destined for hell, while others are destined for heaven, depending on the good or bad karma they have accumulated." Thus, it is clear that the mind is the cause of karmic bondage. Even if one does not act on their thoughts, the mind is still impure, and this leads to karmic bondage. If one acts on their thoughts, then it is due to lack of mindfulness, and this also leads to karmic bondage. It is said, "Even in a dream, if the mind is impure, there is karmic bondage. This is also accepted by you, as you have said, "That which is unseen is impure." Thus, even a single impure thought leads to karmic bondage. Therefore, what you have said, "Knowledge of living beings," etc., is all false. What you have said, "Son, father, beginning," etc., is also not well-considered, because as long as there is no change in the mind, no one kills. And how can the mind be pure if it has changed? Karmic bondage is inevitable when the mind is impure. This is the contradiction here. What you have said, "Eating the flesh of another who has been killed by another, or being burned by a hot coal that has been picked up by another, does not have any karmic consequences," is like the ramblings of a madman, and should not be listened to. Because, even if one eats the flesh of another who has been killed by another, they are still consenting to it, and this leads to karmic bondage. It is also said, "Those who consent, those who kill, those who buy and sell, those who process, those who consume, and those who kill, are all eight types of killers." The three types of consent, which you have mentioned, are nothing but the enjoyment of the fruits of the actions of others. Thus, those who claim that there is no karmic accumulation in these four types of actions, are ignorant of karma. This is a well-established principle."