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 142

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छाया
एते जिया भो ! न सरणं, बाला पंडियमाणिणो । हिच्चाणं पुव्वसंजोयं, सिया किच्चोवएसगा ॥१॥
श्री सूत्रकृताङ्ग सूत्रम्
चतुर्थ उद्देशकः
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एते जिताः भोः ! न शरणं बाला पंडितमानिनो । हित्वा तु पूर्वसंयोगं सिताः कृत्योपदेशकाः ॥
अनुवाद शिष्य को संबोधित कर आगमकार कहते हैं कि अन्य दर्शनों में विश्वास करने वाले ये काम, क्रोध, मोह, लोभ, मोहादि से पराजित हैं। संसार से जन्म मरण से बचने में इनके पास कोई शरण नहीं है । इनके लिये कहीं टिकाव नहीं है। ये वस्तुतः अज्ञानी है किन्तु अपने को पंडित - ज्ञानी मानते हैं । पूर्वसंयोग- अपने बन्धुबान्धवों के सम्बन्ध का परित्याग कर घर छोड़कर भी परिग्रह आदि में आसक्त रहते हैं तथा गृहस्थ के कार्यों का उपदेश देते हैं ।
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टीका - उक्तस्तृतीयोद्देशक: अधुना चतुर्थः समारभ्यते, अस्य चायमभिसम्बन्ध - अनन्तरोद्देशकेऽध्ययनार्तत्वात्स्वपरसमयवक्तव्यतोक्तेहापि सैवाभिधीयते, अथवाऽनन्तरोद्देशके तीर्थिकानां कुत्सिताचारत्वमुक्त- महाऽपि तदेवाभिधीयते । तदनेन सम्बन्धे नायातस्यास्योद्देशकस्योपक्रमादीनि चत्वार्य्यनुयोगद्वाराण्यभिधाय सूत्रानुगमेसूत्रमुच्चारणीयं तच्चेदम्
अस्य चानन्तरसूत्रेण सहायं सम्बन्धः तद्यथा, अनन्तरसूत्रे ऽभिहितं- 'तीर्थिका असुरस्थानेषु किल्विषिकाः जायन्त' इति, किमिति ? यत एते जिताः परीषहोपसगैः, परम्परसूत्रसम्बन्धस्त्वयम् - आदाविदमभिहितं 'बुध्येत त्रोटयेच्च' ततश्चैतदपि बुध्येत - यथैते पञ्चभूतादिवादिनो गोशालकमतानुसारिणश्च जिताः परीषहोपसर्गे : कामक्रोधलोभमानमोहमदाख्येनारिषड्वर्गेण चेति एव मन्यैरपि सूत्रैः सम्बन्ध उत्प्रेक्ष्यः तदेवं कृतसम्बन्धस्यास्य सूत्रस्येदानीं व्याख्याप्रतन्यते । 'एत' इति, पञ्चभूतैकात्मतज्जीवतच्छरीरादिवादिनः कृतवादिनश्च गोशालकमतानुसारिणस्त्रैराशिकाश्च जिता अभिभूता रागद्वेषादिभिः शब्दादिविषयैश्च तथा प्रबलमहामोहोत्थाज्ञानेन च, भो इति विनेयामन्त्रणम् एवंत्वं गृहाण यथैते तीर्थिकाः असम्यगुपदेशप्रवृत्तत्वान्न कस्यचिच्छरणं भवितुमर्हन्ति न कञ्चित् त्रातुं समर्था इत्यर्थः किमित्येवं यतस्ते बालाइव बालाः यथा शिशवः सदसद्विवेक वैकल्याद् यत् किञ्चनकारिणो भाषिणश्च तथैतेऽपि स्वयमज्ञाः सन्तः परानपि मोहयन्ति । एवम्भूता अपि च सन्तः पण्डितमानिन, इति । क्वचित् पाठो ' जत्थ बालेऽवसीयइ' त्ति, यत्र अज्ञाने बालः अज्ञोलग्नः सन् अवसीदति, तत्र ते व्यवस्थिताः यतस्ते न कस्यचित् त्राणायेति । यच्च तै र्विरुपमाचरितं तदुत्तरार्धेन दर्शयति-हित्वा त्यक्त्वा णमिति वाक्यालङ्कारे पूर्वसंयोगो धनधान्यस्वजनादिभिः संयोगस्तं त्यक्त्वा किल वयं निःसङ्गाः प्रव्रजिता इत्युत्थाय पुनः सिताः- वद्धाः परिग्रहारम्भेष्वासक्तास्ते गृहास्थाः तेषां कृत्यं करणीयं पचनपाचनकण्डनपेषणादिको भूतोपमर्दकारी व्यापार स्तस्योपदेशस्तं गच्छन्तीति कृत्योपदेशगाः कृत्योपदेशका वा । यदिवा 'सिया' इति आर्षत्वाद् बहुवचनेन व्याख्यायते स्युः भवेयुः कृत्यं - कर्त्तव्यं सावद्यानुष्ठानं तत्प्रधानाः कृत्याः-गृहस्थास्तेषामुपदेशः- संरम्भसमारम्भारम्भरूपः स विद्यते येषान्ते कृत्योपदेशिकाः प्रव्रजिता अपि सन्तः कर्त्तव्यै गृहस्थेभ्यो न भिद्यन्ते गृहस्था इव तेऽपि सर्वावस्थाः पञ्चशूनाव्यापारोपेता इत्यर्थः ॥१॥
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टीकार्थ . तीसरे उद्देशक का वर्णन किया जा चुका है। अब चौथा उद्देशक प्रारंभ कर रहे हैं । इस उद्देशक का पूर्वापर संबंध यह है - पूरे उद्देशक में प्रथम अध्ययन का अर्थाधिकार विषय निरूपण रहा, जो स्वसमय
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Translation AI Generated

Translation preserving Jain terms:

O you who are conquered by passions! You have no refuge, being conceited fools. Abandoning your previous associations, you have become teachers of duties.

Commentary:
The author, addressing the disciple, says that these (people) who believe in other philosophies are conquered by the six enemies - desire, anger, delusion, greed, pride, and hatred. They have no refuge to escape the cycle of birth and death. They have no stability anywhere. They are truly ignorant, but consider themselves as learned and wise. Though they have abandoned their family relationships and left home, they remain attached to possessions and still give instructions on the duties of a householder.

The connection with the previous section is that in the previous section, it was stated that the heretics are born in the abodes of the Asuras due to their sinful conduct. Why is that so? Because these (people) are conquered by adversities and calamities, and the connection with the previous sutra is this - "He should understand and reject (them)." And then this is also to be understood - just as these proponents of the doctrine of the five elements, the self, and the body, and the followers of the Gosala doctrine, are conquered by adversities and calamities, and by the six enemies of desire, anger, greed, pride, delusion, and intoxication, so the connection with other sutras is also to be inferred.

Having established this connection, the explanation of this sutra is now presented. "These" refers to the proponents of the doctrine of the identity of the five elements, the self, and the body, the followers of the Gosala doctrine, and the Trairasika, who are conquered and overpowered by attachment, aversion, and other sense objects, as well as by the powerful delusion-born ignorance. "O you" is an address to the disciple, meaning "Accept this as such, that these heretics, due to their incorrect instruction, are not worthy of refuge for anyone, nor are they able to protect anyone."

Why is this so? Because they are like children, lacking the discrimination between right and wrong, and whatever they do or say is meaningless. Similarly, these (people) too, though ignorant themselves, delude others. And though being such, they consider themselves learned.

Alternatively, the reading "where the child is lost" indicates that where there is ignorance, the child (i.e., the ignorant person) is lost. There they (the heretics) are established, since they are not able to provide refuge to anyone. And what they have practiced wrongly, that is shown in the latter half - "Abandoning their previous associations" means that abandoning their connections with wealth, grains, and kinsmen, we (the ascetics) have become free from attachments. But again, they are bound and attached to the undertakings of possessions, and the instruction they give is the harmful activity of cooking, serving, grinding, and pounding, etc. for the householders. Or alternatively, "they may be" - the plural is used due to the archaic nature, meaning "the duties, the main activities, those who are teachers of duties, the ascetics, though they have renounced, do not differ from the householders in all situations, being engaged in the five sensual activities."