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 267

उपसर्गाध्ययनं टीका - रागश्च-प्रीतिलक्षणो द्वेषश्च-सद्विपरीतलक्षणस्ताभ्यामभिभूत आत्मा येषां परतीर्थिकानां ते तथा, 'मिथ्यात्वेन' विपर्यस्ताव बोधेना तत्त्वाध्यवसायरूपेण 'अभिद्रुता' व्याप्ताः सद्युक्तिभिर्वादं कर्तुमसमर्थाः क्रोधानुगा 'आक्रोशान्' असभ्यवचन रूपाँस्तथा दण्डमुष्टयादिभिश्च हनन व्यापारं 'यान्ति' औंश्रयन्ते । अस्मिन्नेवार्थे प्रतिपाद्ये दृष्टान्तमाह यथा 'टङ्कणा' मलेच्छविशेषा दुर्जया यदा परेण बलिना स्वनीकादिनाऽभिद्रूयन्ते तदा ते नानाविधैरप्यायुधैर्योध्धुमसमर्थाः सन्तः पर्वतं शरण माश्रयन्ति, एवं तेऽपि कुतीर्थिका वादपराजिताः क्रोधाद्युपहतदृष्टय आक्रोशादिकं शरणमाश्रयन्ते, न च ते इदमाकलय्य प्रत्याक्रोष्टव्याः, तद्यथा -
____ अक्कोसहणण मारणधम्मब्भंसाण बाल सुलभाणं । लाभं मन्नइ धीरो जहुत्तराणं अभावंमि ॥१॥" ॥१८॥ किञ्चान्यत् -
छाया - आक्रोशहनन मारण धर्मभ्रंशानां, बाल सुलभानां, लाभं मन्यते धीरो यथोन्तराणामभावे ।
टीकार्थ - प्रीति को राग कहा जाता है । उसके विपरीत अप्रीति को द्वेष कहा जाता है । राग और द्वेष से जिनकी आत्मा अभिभूत-दबी हुई है जो विपर्यस्त-मिथ्याअवबोध द्वारा अभिद्रूत है-परिव्याप्त है, वे अन्य मतवादी जब न्यायपूर्ण युक्तियों द्वारा वाद-तत्व चर्चा करने में समर्थ नहीं होते तब असभ्य, अशिष्ट वचन बोलने लगते हैं, तथा दण्डों-मुक्कों द्वारा मारपीट तक करने को तैयार हो जाते हैं । इस बात को समझाने हेतु सूत्रकार दृष्टान्त द्वारा कहते हैं । दुर्जेय-बड़ी कठिनाई से जीते जा सकने योग्य टंकण नामक किसी अनार्य जाति विशेष के लोग जब किसी प्रबल पुरुष की सेना द्वारा भगा दिए जाते हैं तब वे बहुत प्रकार के शस्त्रधारियों से लड़ने में असमर्थ होकर पर्वत की शरण लेते हैं । इसी प्रकार वे कुतीर्थिक-कुत्सित, मिथ्या सिद्धान्तों में विश्वास करने वाले इतरमतवादी वाद में-तत्त्व चर्चा में पराजित हो जाते हैं तब वे क्रोधादि से उपहृत होकर, गुस्से में आकर आक्रोश, अपशब्द, गाली गलौच आदि की ही शरण लेते हैं । यह देखकर उनका गाली द्वारा प्रतिकार नहीं करना चाहिए । आक्रोश, हनन, मारना या धर्म भ्रंश ये तो बाल सुलभ-बच्चों जैसे छिछले कार्य हैं, धैर्यशील पुरुष इन बातों का उत्तर न देने में ही लाभ मानते हैं ।
बहुगुणप्पगप्पाइं, कुजा अत्तसमाहिए। . . जेणऽन्ने णो विरूझेजा, तेण तं तं समायरे ॥१९॥ छाया - वह गुण प्रकल्पानि कुर्यादात्मसमाधिकः ।
__ येनाऽन्यो न विरुध्येत तेन तत्तत् समाचरेत् ॥
अनुवाद - अन्य तीर्थी के साथ जब मुनि वाद करे-तत्वचर्चा करे, तब वह आत्म समाधि युक्त रहे, चित्तवृत्ति को प्रशांत बनाये रखे । अपने पक्ष की सिद्धि और पर पक्ष की असिद्धि हो, ऐसी प्रतिज्ञा हेतु ओर उदाहरण आदि का विधिवत् प्रतिपादन करे । वह ऐसा सम्भाषण उपक्रम करे, जिससे अन्य पुरुष अपने विरोधी न बने ।
टीका - 'बहवो गुणा:' स्वपक्षसिद्धि परदोषोद्भावनादयो माध्यस्थ्यादयो वा प्रकल्पन्ते-प्रादुर्भवन्त्यात्मनि येष्वनुष्ठानेषु तानि बहुगुण प्रकल्पानि-प्रतिज्ञा हेतु दृष्टान्तोपनयनिगमनादीनि माध्यस्थ्यवचन प्रकाराणि वा अनुष्ठानानि साधुर्वादकाले अन्यदा वा 'कुर्यात्' विदध्यात्, स एव विशिष्यते-आत्मनः 'समाधिः' चित्त स्वास्थ्यं यस्य
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Translation AI Generated

## The Study of Prefixes - Commentary

**Raga** is defined as **priti** (pleasure), and **dvesha** is defined as the opposite of **sad** (good), meaning **apriti** (displeasure). Those who are overwhelmed by their **atma** (soul) by **raga** and **dvesha**, and who are **abhidruta** (overwhelmed) by **mithyatva** (falsehood) and **viparayasta** (inverted) **bodhe** (understanding), are **vyapta** (permeated) by **tattvadhyavasaya** (firm conviction in truth). They are unable to engage in **vad** (debate) with **sadhyuktibhir** (proper arguments). Driven by **krodha** (anger), they resort to **akroshan** (outbursts) in the form of **asabhyavachana** (unrefined speech), and even engage in **hanan vyapara** (acts of violence) with **dandamushtayadibhis** (sticks, fists, etc.).

To illustrate this point, the sutrakar (author) provides an example: Just as **tankana** (a specific type of mleccha - non-Aryan) are difficult to conquer, and when they are driven away by a powerful force with their own army, they are unable to fight with various weapons and seek refuge in the mountains, similarly, **kutirthika** (those who follow false doctrines) are defeated in **vad** (debate) and, overwhelmed by **krodha** (anger), resort to **akrosha** (outbursts), **apshabda** (abusive language), and other such things. One should not retaliate with insults, just as:

"**Akko sahaṇaṇa maraṇa dhamma bhamsaṇa bal sulabhaṇa. Labha mannai dhiro jahuttarana abhava mi.** (1)" (18)

**Shadow:** **Akrosha** (outbursts), **hanan** (killing), **marana** (death), **dharma bhamsha** (destruction of dharma), are all **bal sulabha** (easy for the weak), and a wise person considers it **labha** (benefit) to not engage in them, as they are **abhava** (absence) of **jahuttarana** (higher qualities).

**Commentary:** **Priti** is called **raga**. Its opposite, **apriti**, is called **dvesha**. Those whose **atma** (soul) is overwhelmed by **raga** and **dvesha**, and who are **abhidruta** (overwhelmed) by **mithyatva** (falsehood) and **viparayasta** (inverted) **bodhe** (understanding), are **vyapta** (permeated) by **tattvadhyavasaya** (firm conviction in truth). They are unable to engage in **vad** (debate) with **sadhyuktibhir** (proper arguments). Driven by **krodha** (anger), they resort to **akroshan** (outbursts) in the form of **asabhyavachana** (unrefined speech), and even engage in **hanan vyapara** (acts of violence) with **dandamushtayadibhis** (sticks, fists, etc.).

To illustrate this point, the sutrakar (author) provides an example: Just as **tankana** (a specific type of mleccha - non-Aryan) are difficult to conquer, and when they are driven away by a powerful force with their own army, they are unable to fight with various weapons and seek refuge in the mountains, similarly, **kutirthika** (those who follow false doctrines) are defeated in **vad** (debate) and, overwhelmed by **krodha** (anger), resort to **akrosha** (outbursts), **apshabda** (abusive language), and other such things. One should not retaliate with insults. **Akrosha** (outbursts), **hanan** (killing), **marana** (death), **dharma bhamsha** (destruction of dharma), are all **bal sulabha** (easy for the weak), and a wise person considers it **labha** (benefit) to not engage in them, as they are **abhava** (absence) of **jahuttarana** (higher qualities).

**Bahugunappgappai, kuja attasamahie... Jene ane no virujheja, tene tan tan samaya re.** (19)

**Shadow:** **Bahuguna** (many virtues) should be cultivated by one who is **attasamadhi** (in self-absorption). One should act in a way that does not provoke others.

**Translation:** When a muni (sage) engages in **vad** (debate) with another **tirthi** (pilgrim), he should remain in **attasamadhi** (self-absorption), keeping his **chittavritti** (mental fluctuations) calm. He should present arguments, examples, and conclusions in a proper manner to establish his own position and refute the opponent's position. He should engage in conversation in a way that does not make the other person his opponent.

**Commentary:** **Bahuguna** (many virtues) such as **svapksha sidhi** (establishment of one's own position), **paradoshodbhavana** (revealing the opponent's flaws), **madhyasthya** (mediation), etc., are **prakalpanta** (manifested) in the **atma** (soul) of one who practices them. These **bahuguna prakalpana** (manifestations of many virtues) are **prajna** (wisdom) for **pratijna** (pledge), **drishtanta** (example), **upanaya** (application), **nigamana** (conclusion), etc., as well as **madhyasthya vachana** (words of mediation). These practices are **sadhu** (good) during **vadakala** (time of debate) or at other times. One who cultivates **atma samadi** (self-absorption), which is **chitta svasthya** (mental well-being), is **vishistyate** (distinguished).