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 273

उपसर्गाध्ययनं
निपतन्ति, एवं तेऽपि प्रोझ्य संयमभारं शीतल विहारिणो भवन्ति, दृष्टान्तान्तरमाह - यथा 'पृष्ठसर्पिणो' भग्नगतयोऽग्न्यादिसम्भ्रमे सत्युद्भ्रान्तननयनाः समाकुलाः प्रनष्टजनस्य 'पृष्ठतः ' पश्चात्परिसर्पन्ति नाग्रगामिनो भवन्ति, अपि तु तत्रैवान्यादिसम्भ्रमे विनश्यन्ति, एवं तेऽपि शीतलविहारिणो मोक्षं प्रति प्रवृता अपि तु न मोक्षगतयो भवन्ति अपि तु तस्मिन्नेव संसारे अनन्तमपि कालं यावदासत इति ॥ ५ ॥ मातान्तरं निराकर्तुं पूर्वपक्षयितुमाह
टीकार्थ - कुश्रुत-मिथ्याज्ञान उपदिष्ट करने वाले मिथ्यादृष्टि वादियों के उपर्युक्त प्रतिपादनात्मक उपसर्ग के उदित उपस्थित होने पर अज्ञ जन, मोक्ष तो अनेक प्रकार के उपायों द्वारा साध्य है, हम से वे कैसे बन पडेंगे यों सोचकर संयम का पालन करने में कष्ट का अनुभव करते हैं । वे अज्ञानी यह नहीं जानते कि जिन उक्त पुरुषों ने मोक्ष प्राप्त किया, उनको किसी कारण वश जाति स्मरण आदि पूर्वजन्म के ज्ञान के प्रकट होने से सम्यक् दर्शन और चारित्र प्राप्त हुआ, जिससे वे मुक्त हुए । वल्कलचीरी आदि ने इसी तरह मोक्ष प्राप्त किया । सर्वविदित-सर्वत्याग मूलक- आत्म परिणाम एवं भाव संयम के बिना जीवों के विनाश-हिंसा से संयुक्त सचित्त जल के पान एवं बीजादि के उपभोग से कर्म क्षयात्मक मोक्ष कदापि उपलब्ध नहीं हो सकता ।
मिथ्यादृष्टि मतवादियों के उपदेश से संयम पालन में जो कष्ट अनुभव करने लगते हैं, उन जीवों के संबंध में शास्त्रकार दृष्टान्त के माध्यम से बतलाते हैं 'वाह' भार का नाम है उसे ढोने में लेकर चलने में एक कमजोर गधा जैसे पीड़ा अनुभव करता है, उसी प्रकार उक्त साधु संयम का परिपालन करने में दुःखानुभूति करता है, वह गधा रास्ते में ही भार को गिरा डालता है, खुद भी गिर पड़ता है, उसी प्रकार उक्त साधु भी संयम के भार का परित्याग कर शिथिलाचारी हो जाते हैं, इस संबंध में सूत्रकार एक ओर दृष्टान्त देते हैंजैसे भीषण अग्नि लग जाने पर एक पंगु-लंगड़ा घबरा उठता है, उसकी आँखे चुंधिया जाती है । वह आग के डर से भागने वाले लोगों की तरह उद्यम करता है किन्तु वह आगे नहीं बढ़ पाता, वही अग्नि आदि द्वारा जलकर भस्म हो जाता है, नष्ट हो जाता है । उसी प्रकार शिथिलाचारी पुरुष मोक्ष के मार्ग पर चलने हेतु उद्यत होकर भी वहाँ तक पहुँच नहीं पाता । वह अनन्त काल पर्यन्त इस संसार में भटकता रहता है 1
इहमेगे उ भासंति, सातं जे तत्थ आरियं मग्गं,
छाया इहैके तु भाषन्ते सातं सातेन विद्यत । ये तत्र आय्य मार्गं परमञ्च समाधिकम् ॥
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सातेण
विज्जती । परमं च समाहिए (यं ) ॥६॥
अनुवाद कई मिथ्यादर्शनवादी ऐसा कहते हैं कि सुख से सुख प्राप्त होता है, वे अज्ञ हैं । परम समाधिजनक-आध्यात्मिक शांतिप्रद वीतराग प्रतिपादित आर्यमार्ग-सम्यकज्ञानदर्शन चारित्रमूलक मोक्ष पथ का जो त्याग कर देते हैं, वे अविवेकी हैं ।
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टीका - मतान्तरं निराकर्तुं पूर्वपक्षयितुमाह- 'इहे 'ति मोक्षगमनविचारप्रस्तावे 'एके' शाक्यादयः स्वयूथ्या वा लोचादिनोपतप्ताः, तुशब्दः पूर्वस्मात् शीतोदकादिपरिभोगाद्विशेषमाह, 'भाषन्ते' ब्रुवते मन्यन्ते वा क्वचित्पाठः, किं तदित्याह-'सातं' सुखं 'सातेन' सुखेनैव 'विद्यते' भवतीति, तथा च वक्तारो भवन्ति
"सर्वाणि सत्त्वानि सुखे सानि सर्वाणि दुःखाच्च समुद्भिजन्ते । तस्मात्सुखार्थी सुखमेव दद्यात्, सुख प्रदाता लभते सुखानि ॥१॥"
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Translation AI Generated

## The Study of Obstacles

Obstacles arise, and even those who have abandoned the burden of restraint become cool-minded wanderers. An example is given: Just as "back-crawlers" (creatures that crawl backwards), with broken limbs, in the midst of a fire, with eyes filled with fear, crawl backwards in search of safety, not leading the way, but perish in the midst of the fire, so too, those who are cool-minded, though they are inclined towards liberation, do not attain liberation, but remain in this very world for an infinite period of time. || 5 ||

To refute another view, the author presents the opposing argument.

**Commentary:** Those who hold the view of false vision, who have been taught by the ignorant and the misguided, when faced with the above-mentioned obstacles, think, "Liberation is attainable through many means, how can we become liberated?" They experience difficulty in following restraint. These ignorant ones do not know that the men who attained liberation, due to some reason, experienced the manifestation of their past lives, such as the recollection of their caste, which led them to right faith and conduct, through which they were liberated. Similarly, those who renounced their outer garments (Valkalachiri) attained liberation. Without the renunciation of all possessions, the ultimate goal of self-transformation, and the restraint of emotions, liberation through the destruction of karma, which is impossible without the consumption of water containing living beings, and the use of seeds, etc., can never be attained.

The author, through an example, explains the state of those who experience difficulty in following restraint due to the teachings of those who hold the view of false vision: Just as a weak donkey experiences pain while carrying a load, so too, the aforementioned virtuous ones experience pain while following restraint. The donkey drops the load on the way and falls itself. Similarly, the aforementioned virtuous ones abandon the burden of restraint and become lax in their conduct. In this regard, the author gives another example: Just as a lame person, when a fire breaks out, becomes frightened, his eyes become filled with fear, and he tries to escape like those who are fleeing the fire, but he cannot move forward, and is consumed by the fire, so too, the lax person, though he is inclined towards the path of liberation, does not reach it. He wanders in this world for an infinite period of time.

"They say that happiness is attained through happiness, they are ignorant. Those who abandon the path of the Aryas, which leads to the ultimate state of meditation, are unwise."

**Commentary:** To refute another view, the author presents the opposing argument: "They" - referring to those who are considering the path to liberation - "say" - the Shakyas and others, who are afflicted by their own group or by their eyes, etc. The word "tu" (also) emphasizes the point, referring to the enjoyment of cold water, etc. "They say" - they speak or think, according to some readings. What do they say? "Happiness" - "by happiness" - "it exists" - it becomes. Thus, they become speakers of the following:

"All beings are attached to happiness, all beings arise from suffering. Therefore, one who desires happiness should give happiness, the giver of happiness obtains happiness." || 1 ||

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