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 263

उपसर्गाध्ययनं अवश्यंभावी है- अवश्य करना ही होता है । अतः द्रव्य क्षेत्र काल तथा भाव की अपेक्षा न करते हुए व्रण को अत्यधिक खुजलाने की ज्यों, संयम के उपकरणों का भी परित्याग कर देना श्रेयस्कर नहीं है ।
तत्तेण अणुसिद्धा ते ण एस यिए मग्गे, असमिक्खा
अपडिनेण
छाया
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जाणया ।
वती किती ॥१४॥
तत्त्वेनानुशिष्टास्तेऽप्रतिज्ञेन जानता 1 न एस नियतो मार्गोऽसमीक्ष्य वाक्कृतिः ।
अनुवाद - तत्वानुशिष्ट - यथार्थ तत्व वेत्ता व्याख्याता, हेय और उपादेय पदार्थों को यथावत् समझने वाला सम्यकदृष्टिमुनि को सत् शिक्षा देते हुए कहता है कि आप लोगों ने जिस मार्ग को स्वयत्त किया है वह नियत, न्यायसंगत, उचित नहीं है आप जो सत्साधुओं पर आक्षेप करते हैं वे भी सभी क्षण चिंतन विवेचन से रहित हैं ।
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टीका – अपि च- 'तत्त्वेन' परमार्थेन मौनीन्द्राभिप्रायेण यथावस्थितार्थ प्ररूपणया ते गोशालकमतानुसारिण आजीविकादयः बोटिका वा 'अनुशासिताः ' तदभ्युपगमदोष दर्शन द्वारेण शिक्षां ग्राहिताः, केन ? - अप्रतिज्ञेन ' नास्य मयेदम-सदपि समर्थनीयमित्येवं प्रतिज्ञा विद्यते इत्यप्रतिज्ञो - रागद्वेषरहितः साधुस्तेन 'जानता' हेयोपादेय पदार्थ परिच्छेद केनेत्यर्थः, कथमनुशासिता इत्याह-योऽयं भवद्भिरभ्युपगतो मार्गों यथा यतीनां निष्किञ्चनतयोपकरणा भावात् परस्परत उपकार्योपकारकभाव इत्येष 'न नियतो' न निश्चितो न युक्तिसङ्गतः अतो येयं वाग् यथाये पिण्डपातं ग्लानस्याऽऽनीय ददति ते गृहस्थाकल्पा इत्येषा 'असमीक्ष्या-निहिता' अपर्यालोच्योक्ता, तथा कृति:' करण मपि भवदीयमसमीक्षितमेव, यथा चापर्यालोचित करणतया भवति भवदनुष्ठानस्य तथा नातिकण्डूयितं इत्यनेन प्राग्लेशतः प्रतिपादितं पुनरपि सदृष्टान्तं तदेव प्रतिणदयति ||१४|| यथा प्रतिज्ञातमाह
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टीकार्थ वास्तव में जो सत्य है, जिनेन्द्र प्रभु के अभिप्राय से अनुरूप है अर्थात् जो पदार्थ जैसा *, उसको उसी तरह से प्ररूपित करना तत्व है, उस द्वारा गौशालकमतानुयायी आजीवकों को तथा दिगम्बरों को अनुशासना - शिक्षा दी जाती है। उनके अभिमत में दोष बतलाकर उन्हें सत्य अर्थ ग्रहण कराया जाता है, समझाया जाता है, किसके द्वारा शिक्षा दी जाती है ? यह प्रश्न उपस्थित करते हुए कहा जाता है कि अप्रतिज्ञपुरुष द्वारा शिक्षा दी जाती है । मिथ्याअर्थ भी मेरे द्वारा समर्थनीय है, ऐसी भावना प्रतिज्ञा कहलाती है, जिसके वह नहीं होती, उसे अप्रतिज्ञ कहा जाता है। जो रागद्वेष से रहित है वह अप्रतिज्ञ है, जो हेय और उपादेय पदार्थो के परिच्छेदक है, पहचान करने में सक्षम है, उन द्वारा शिक्षा दी जाती है, कैसे शिक्षा दी जाती है ? यह बतलाया जा रहा है - आप लोगों ने जो यह सिद्धान्त स्वीकार किया है कि साधु किष्किंचन होता है इसलिए उसे उपकरण बिल्कुल नहीं रखने चाहिए, न उनमें परस्पर उपकार्य उपकार भाव होता है - एक दूसरे का उपकार सेवा या परिचर्या नहीं करनी चाहिए। आपका यह मन्तव्य नियत - निश्चित या युक्ति संगत नहीं है। आप जो यह कहते है कि रुग्ण साधु को जो आहार लाकर देते हैं वे गृहस्थ के सदृश होते हैं। यह आपका अपर्यालोचित पर्यालोचन या चिंतन रहित प्रतिपादन है । आप जो कार्य करते हैं वे भी पर्यालोचन चिंतन शून्य है । तेहरवीं गाथा में ‘नातिकं डू इय सेयं’-नातिकण्डूयितं श्रेयं' इस पद द्वारा जो कहा गया है, उसे दृष्टान्त द्वारा बतलाया जाता है। सूत्रकार अपने पूर्व विवेचनोपक्रम
अनुसार कहते हैं ।
ॐ ॐ ॐ

Translation AI Generated

The study of the prefixes is essential - it must be done. Therefore, without regard to the substance, space, time, and emotion, just as it is not advisable to scratch a wound excessively, it is also not advisable to abandon the tools of restraint.
Those who are instructed in the truth, know it without any promise. This path is not fixed, nor is it a speech without consideration.
Translation - Those who are instructed in the truth - the knower of the true truth, the explainer, the one who understands the objects to be abandoned and the objects to be adopted as they are, the right-seeing Muni, while giving good instruction, says that the path you have made your own is not fixed, just, or proper. The accusations you make against the virtuous are also all devoid of moment-to-moment contemplation and deliberation.
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Commentary - Moreover - 'By the truth' - by the ultimate truth, by the intention of the silent ones, by the representation of the truth as it is, you, the followers of the views of Gosala, the Ajivikas, etc., or the Botikas, are 'instructed' - you have received instruction through the perception of the defects of your assumptions. By whom? - By the one who makes no promise - 'I do not have this promise - even if it is true, it is worthy of support' - the one who makes no promise - the virtuous one who is free from attachment and aversion, 'knows' - the meaning is that he is able to distinguish between the objects to be abandoned and the objects to be adopted. How are they instructed? - The path that you have adopted, as the ascetics are free from possessions, therefore they should not have any tools, nor should there be a feeling of mutual benefit and benefactor - one should not serve or care for each other. This view of yours is 'not fixed' - not definite, not logical. Therefore, this speech, as one brings food to a sick person and gives it to him, they are like householders. This is 'unconsidered - hidden' - spoken without consideration, as well as the action: 'Your action is also unconsidered, just as your practice is unconsidered, so it is not excessively scratched' - this has been explained earlier, and now it is being repeated again with an example. As promised, he says
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Commentary - The truth is what is actually true, what is in accordance with the intention of the Jina, that is, to represent a substance as it is, that is the truth. By this, the followers of Gosala, the Ajivikas, and the Digambaras are instructed - taught. By pointing out the defects in their views, they are made to understand the true meaning, they are explained. By whom is the instruction given? This question is raised and it is said that the instruction is given by the one who makes no promise. A false meaning is also supported by me, such a feeling is called a promise, the one who does not have it is called the one who makes no promise. The one who is free from attachment and aversion is the one who makes no promise, the one who is able to distinguish between the objects to be abandoned and the objects to be adopted, the one who is able to recognize them, gives instruction. How is the instruction given? This is being explained - the principle that you have accepted, that the ascetic is free from possessions, therefore he should not have any tools, nor should there be a feeling of mutual benefit and benefactor - one should not serve or care for each other. This view of yours is not fixed - definite or logical. What you say, that those who bring food to a sick ascetic are like householders, is your unconsidered, unthoughtful, or unthoughtful presentation. The actions you perform are also devoid of consideration and thought. In the thirteenth verse, 'naatikandu iy seyam' - 'naatikandu itam shreyam' - what is said by this phrase is explained by an example. The sutrakar says according to his previous discussion.
Om Om Om