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 265

उपसर्गाध्ययनं टीकार्थ - दान आदि देकर साधुओं का उपकार करना चाहिए, यह धर्मप्रज्ञापना, धर्मोपदेश गृहस्थों के लिए विशोधक-उन्हें पवित्र करने वाला है, साधुओं को नहीं, क्योंकि साधु अपने संयम मूलक अनुष्ठानों से ही शुद्ध होते हैं, अतः उन्हें दान देने का अधिकार नहीं है । इस सिद्धान्त को सदोष बताने के लिए सूत्रकार प्रतिपादित करते हैं कि रुग्णता आदि की स्थिति में गृहस्थों को ही आहार आदि द्वारा साधु का उपकार करना चाहिए, परिचर्या करनी चाहिए किन्तु साधुओं को आपस में ऐसा उपकार नहीं करना चाहिए । आपके इस दृष्टि के अनुरूप सर्वज्ञों ने पूर्व समय में कभी धर्म देशना नहीं की, क्योंकि सर्वज्ञमहापुरुष ऐसे अत्यन्त तुच्छ नगण्य अर्थ की प्ररूपणा नहीं करते । जैसे एषणा आदि में उपयोग नहीं रखने वाले असंयत पुरुष ही रुग्ण आदि साधु का वैयावृत्य-सेवा परिचर्या करे, किन्तु उपयोग रखने वाले संयत पुरुष ऐसा न करे । सर्वज्ञों की ऐसी देशना नहीं हो सकती । आप लोग भी गृहस्थ को रुग्ण साधु की सेवा परिचर्या करने की प्रेरणा करते हैं । इस कार्य का इस प्रकार अनुमोदन करने से रोगी साधु का उपकार करना आप स्वीकृत कर ही लेते हैं, यों आप रोगी साधु का उपकार करते भी हैं और उस कार्य का विरोध भी करते हैं।
सव्वाहिं अणुजुत्तीहिं, अचयंता जवित्तए । .. ततो वायं णिराकिच्चा, ते भुज्जीवि पगब्भिया ॥१७॥ छाया - सर्वाभि रनुयुक्तिभिरशक्नुवन्तो यापयितुम् ।।
ततो वादे निराकृत्य ते भूयोऽपि प्रगल्भिताः ॥ अनुवाद - अन्य मतानुयायी सभी प्रकार की युक्तियों द्वारा जब अपने मन्तव्य को स्थापित करने में समर्थ नहीं होते, तब वे वाद का निराकरण कर-परित्याग कर दूसरे प्रकार से अपना पक्ष सिद्ध करने की धृष्टता करते हैं।
टीका - ते गोशालकमतानुसारिणो दिगम्बरा वा सर्वाभिरर्थानुगताभियुक्तिभिः सवैरैव हेतुदृष्टान्तैः प्रमाण । भूतैरशक्नुवन्तः स्वपक्षे आत्मानं 'यापयितुम्' संस्थापयितुम् 'ततः' तस्माद्युक्तिभिः प्रतिपादयितुम् सामर्थ्या भावाद् 'वादंनिराकृत्य' सम्यगहेतुदृष्टान्तैों वादो-जल्पस्तं परित्यज्य ते तीर्थिका 'भूयः' पुनरपि वाद परित्यागे सत्यपि 'प्रगल्भिता' धृष्टतां गता इदमूचुः तद्यथा - __ "पुराणं मानवो धर्मः साङ्गो वेदश्चिकित्सितम् । आज्ञासिद्धानि चत्वारि, न हन्तव्यानिहेतुभिः ॥१॥"
अन्यच्च किमनया बहिरङ्गया युक्त्याऽनुमानादिकयाऽत्र धर्म परीक्षणे विधेये कर्तव्यमस्ति, यतः प्रत्यक्ष एव बहुजनसंमतत्वेन राजाद्याश्रयणाच्चायमेवास्मदभिप्रेतो धर्मः श्रेयन्नापर इत्येवं विवदन्ते, तेषामिदमुत्तरम्-न ह्यत्र ज्ञानादि साररहितेन बहुनाऽपि प्रयोजनमस्तीति, उक्तं च
"ऐरंडकट्ठरासी जहा य. गोसीसचंदनपलस्स । मोल्ले न होज सरिसो कित्तियमेत्तो गणिजंतो ॥१॥" छाया - एरण्ड काष्ठ राशियथा च गोशीर्ष चन्दन पलस्म, मूल्येन न भवेत् सदृशः कियन्मात्रो गण्यमानः । तहवि गणणातिरेगो जह रासी सो न चंदन सरिच्छो । तह निविण्णाणमहाजणोवि सोझे विसंवयति ॥२॥ छाया - तथापि गणनातिरेको यथा राशी स न चन्दन सदृशः, तथा निर्विज्ञानमहा जनोऽपि मूल्ये विसंवदते ।
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Translation AI Generated

The study of the prefix (Upasarga) is for the purpose of commentary (Tika). It is said that one should benefit the ascetics by giving them donations and other things. This is a religious injunction (Dharmaprajnapana), a religious instruction (Dharmopadeśa) for householders (Grihastha) to purify them, not for the ascetics, because ascetics are purified by their self-restraint based rituals (Sanyama Mulaka Anushthan). Therefore, they do not have the right to receive donations. To prove this principle as flawed, the Sutrakar states that in situations like illness, householders should benefit the ascetics by providing them with food and other things, and they should take care of them. However, ascetics should not benefit each other in this way. In accordance with this view, the omniscient ones (Sarvagya) never preached Dharma in the past, because the omniscient great men (Sarvagya Mahapurusha) do not elaborate on such trivial and insignificant matters. For example, only unrestrained men (Asanyata Purusha) who do not have any use for things like desires (Eshana) would serve (Vyayavritya) an ill ascetic, but restrained men (Sanyata Purusha) who have use for such things would not do so. The omniscient ones cannot preach such things. You people also encourage householders to serve an ill ascetic. By approving this act in this way, you are accepting the benefitting of an ill ascetic. Thus, you are both benefiting an ill ascetic and opposing that act.

"All the arguments (Anuyukti) are unable to establish (Yapayitum) their point of view (Javittum). Therefore, rejecting (Nirakritva) the argument, they are bold (Pragalbhitah) again (Bhuyo)." (17)

Commentary (Tika): Those who follow the teachings of Goshalak (Digambara) are unable to establish themselves (Aatmanam Yapayitum) in their own point of view (Swapksha) with all the arguments (Arthānugata Abhiyuktī) and proofs (Hetudrishṭānta) that are in accordance with the meaning (Arthānugata). Therefore, they reject (Nirakritva) the argument (Vada) because they are unable to present it (Samarthya Bhavad) with proper arguments and proofs (Samyag Hetudrishṭānta). They, the Tirthikas, abandon (Parityaajya) the argument (Vada) and become bold (Pragalbhitah) again (Bhuyo) even after abandoning the argument (Vada). This is what they say: "The ancient (Puranam) human (Manava) Dharma, the Veda with its branches (Sanga), and the medical science (Chikitsitam) are the four things (Chatvari) that are not to be killed (Hantavya) by arguments (Hetubhih)." (1)

Furthermore, what is the purpose of this external (Bahiranga) argument (Yukti) based on inference (Anumana) etc. in the examination (Parikshana) of Dharma? Because, it is evident (Pratyaksha) that this Dharma is the best (Shreyas) and not another, as it is accepted by many people (Bahujanasammatatvena) and supported by kings (Rajadyashrayanacha). Those who argue this way (Evam Vivadante) are told this: "There is no purpose (Prayojanam) in this (Atra) with many (Bahuna) things that are devoid of essence (Sararahitena) like knowledge (Jnana) etc." It is said: "A heap (Rasi) of castor oil wood (Erandakaththara) is like a piece (Pala) of sandalwood (Gosirsha Chandana). It is not equal (Sarisa) in value (Mulyena) even if it is counted (Ganijanta) as much (Kiyantmatro)." (1)

"Even though (Tathapi) the excess (Atirego) in counting (Ganana) is like a heap (Rasi), it is not equal (Sarisa) to sandalwood (Chandana). Similarly (Tatha), a person (Mahajana) who is ignorant (Nirvijnana) also speaks (Vinsavayati) about the value (Mulyena)." (2)