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 177

वैतालिय अध्ययन
द्वितीय उद्देशकः
टीका- अथ द्वितीयाध्ययने द्वितीय उद्देशक:प्रारम्भते।प्रथमानन्तरं द्वितीयःसमारभ्यते-अस्य चायमभिसम्बन्धः इहानन्तरोद्देशके भगवता स्वपुत्राणां धर्मदेशनाऽमिहिता, तदिहापि सैवाध्ययनार्थधिकरत्वाद् अभिधीयते । सूत्रस्य सूत्रेण सम्बन्धोऽयम्-अनन्तरोक्तसूत्रे बाह्यद्रव्यस्वजनारम्भ परित्यागोऽभिहितः, तदिहाप्यान्तरमान परित्याग उद्देशार्थाधिकारसूचितोऽभिधीयते । तदनेन सम्बन्धेनायातस्यास्योद्देशक स्यादिसूत्रम् -
टीकार्थ - पहले उद्देशक के समाप्त हो जाने के पश्चात् अब दूसरा उद्देशक शुरू किया जा रहा है। इसका पहला उद्देशक के साथ यह संबंध है कि पहले में आदि तीर्थंकर भगवान ऋषभ ने अपने पुत्रों के समक्ष धर्म का निरूपण किया । इस दूसरे उद्देशक में भी वही धर्म निरूपण है । इसका अर्थाधिकार या विवेच्य विषय धर्मोपदेश है । सूत्र के साथ जैसा पहले कहा है संबंध इस प्रकार है-जो व्यक्ति विवेकशील है उसे बाह्य पदार्थों से तथा पारिवारिक जनोंसे आरंभ समारम्भ से संबंध छोड़ देना चाहिये । इस सूत्र में यह प्रतिपादन किया जाता है कि विद्वान या विवेकशील पुरुष को चाहिये कि वह आन्तरिक अभिभाव का त्याग कर दे । ऐसा उद्देशक के अर्थाधिकार से भी संकेतित है । इस उद्देशक का प्रथम सूत्र इस प्रकार है -
तयसं व जहाइ से रयं, इति संखाय मुणी ण मज्जई ।
गोयन्नतरेण माहणे, अह सेयकरी अन्नेसी इंखिणी ॥१॥ छाया - त्वचमिव जहाति स रजः इति संख्याय मुनिर्नमाद्यति ।
गोत्रान्यतरेण माहनोऽथाश्रेयस्कर्यन्येषा मीक्षिणी ॥ अनुवाद - जिस प्रकार एक सर्प अपनी केंचुल का परित्याग कर देता है, उसी प्रकार अपने आठ प्रकार के कर्मों की रज को त्याग देता है। यह समझता हआ. हृदयंगम करता हआ संय
। हुआ संयमी साधक अपने गौत्रउच्चकुल आदि का घमंड नहीं करते । दूसरों की अवहेलना-निन्दा नहीं करते । ऐसा करने से श्रेयस काआत्म कल्याण का नाश होता है ।
टीका - यथा उरगः स्वां त्वच मवश्यं परित्यागार्हत्वात् जहाति परित्यजति, एवमसावपि साधुः रज इवरजः रज इव रजः अष्ट प्रकारं कर्म तद् अकषायित्वेन परित्यजतीति । एवं कषायाभावो हि कर्माभावस्य कारणमिति संख्याय ज्ञात्वा मुनिः कालत्रयवेदी, न माद्यति मदं न याति मदकारणं दर्शयति-गोत्रेण काश्यपादिना अन्यतरग्रहणात् शेषाणि मदस्थानादि गृह्यन्त इति, 'माहण' त्ति साधुः, पाठातरं वा जेविउ' त्ति, यो विद्वान् विवेकी स जाति कुललाभादिति न माद्यतीति, न केवलं स्वतो मदो न विधेयः जुगुप्साऽप्यन्वेषां न विधेयेति अथ अनन्तरमसौ अश्रेयस्करी पापकारिणी इंखिणी' त्ति निन्दा अन्येषा मतो न कार्येति । "मुणी ण मज्जइ" इत्यादिकस्य सूत्रवयवस्य सूत्रस्पर्श गाथा द्वेयन नियुक्तिकृदाह
"तवसंजमणाणेसुवि, जइ माणो वजिओ महेसीहिं अत्तसमुक्करिसत्थं किं पुण ही ला उ अन्नेसिं ?॥४३॥ जइ ताव निजरमओ, पडिसिद्धो अट्ठ माण महणेहिं । अविसेसमयट्ठाणा परिहरिव्वा पयत्तेणं ॥४४॥
वेयालियस्स णिज्जुत्ती सम्पत्ता । तप:संयम ज्ञानेष्वपि आत्मसमुत्कर्षणार्थम् उत्सेकार्थं यः प्रवृत्तो मानः यद्यसावपि तावद् वर्जितः व्यक्तो महर्षिभिः महामुनिभिः किं पुनर्निन्दाऽन्येषां न त्याज्येति । यदि तावन्निर्जरायदोऽपि
149)

Translation AI Generated

## Vaitaliya Study
## Second Uddeshaka

**Commentary:** The second Uddeshaka begins after the first one ends. It follows the first Uddeshaka, as the first one describes the Dharma teachings given by Bhagavan Rishabha to his sons, and this second Uddeshaka also discusses the same Dharma teachings. The subject matter of this Uddeshaka is Dharma Upadesha.

The connection between this Uddeshaka and the previous Sutra is as follows: The previous Sutra mentioned the abandonment of external possessions, family, and worldly beginnings. This Uddeshaka emphasizes the abandonment of internal pride, as indicated by the subject matter of the Uddeshaka.

The first Sutra of this Uddeshaka is:

**Tayasam va jahai se rayam, iti sankhaya muni na majjai.
Go yannatarena mahanena, aha seyakari anneesi inkhini. ||1||**

**Shadow:** Just as a snake sheds its skin, so too does the Muni abandon the eight types of Karma, understanding that this is the way to be free from Kashaya.

**Translation:** Just as a snake sheds its skin, so too does a Muni abandon the eight types of Karma, understanding that this is the way to be free from Kashaya. A Muni, knowing this, does not become proud of his lineage, caste, or other worldly achievements. He does not belittle or criticize others, as this leads to the destruction of his own well-being.

**Commentary:** Just as a snake sheds its skin, so too does a virtuous person abandon the eight types of Karma, as they are the cause of Kashaya. Knowing this, the Muni, who is aware of the three periods of time, does not become proud. He does not engage in actions that lead to pride. The term "Mahan" refers to a virtuous person, and the text also mentions "Jeviu," which means a wise and discerning person. Such a person does not become proud of his lineage or caste. Not only should he avoid pride, but he should also avoid criticizing others. The text further states that a virtuous person should not engage in actions that lead to the destruction of others' well-being.

The following two Sutras, "Tavasamjamanaanesuvi" and "Jai Maano Vajio Mahasihim," are connected to the previous Sutra, "Tayasam va jahai se rayam."

**Tavasamjamanaanesuvi, jai maano vajio mahesihim attasamukkarisattham kim pun hi la u anneesim? ||43||**

**Jai tav nijaram ao, padisiddho atta maana mahanena. Aviseesamayatthana pariharaivva payattena. ||44||**

**Translation:** Even if a person is engaged in Tapas, Samyama, and Jnana for the purpose of self-improvement, if he is proud, even if he is praised by great sages, what is the use of criticizing others? If a person is truly free from pride, then he will avoid all forms of pride, even if he is praised by great sages. He will strive to eliminate all forms of pride.

**Veyaaliyassa Nijjutti Sampatta.**

**Translation:** This is the true nature of the Veyaaliya.