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 391

थुई अध्य
टीकार्थ - न्याय शास्त्र का यह सिद्धान्त है कि कारण के नष्ट होने से कार्य नष्ट होता है। क्रोध आदि कषाय संसार की स्थिति के कारण हैं अध्यात्म दोष हैं। भगवान महावीर ने इन चारों कषायों का परित्याग कर तीर्थंकर महर्षि पद प्राप्त किया । वास्तव में कोई महर्षि तभी होता है जब ये आध्यात्मिक दोष-चार कषाय विजित हो जाते हैं । ऐसा न होने पर कोई महर्षि नहीं होता । भगवान् स्वयं सावद्य पापयुक्त कर्म न करते हैं और न ओरों से वैसा कराते हैं ।
किरियाकिरियं वेणइयाणुवायं, अण्णाणियाणं पडियच्च ठाणं । से सव्ववायं इति वेयइत्ता, उवट्ठिए संजमदीहरायं ॥२७॥
छाया
क्रियाक्रिये वैनयिकानुवाद मज्ञानिकानां प्रतीत्य स्थानम् ।
स सर्ववादमिति वेदायित्वा, उपस्थितः संयमदीर्घरात्रम् ॥
अनुवाद भगवान् क्रियावादी, अक्रियावादी, विनयवादी एवं अज्ञानवादी इत्यादि सभी मतवादियों के सिद्धान्तों को जानकर यावत् जीवन संयम के पालन में संलग्न रहे ।
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टीका - तथा च भगवान् क्रियावादिनामक्रियावादिनां वैनयिकानामज्ञानिकानां च 'स्थानं' पक्षमभ्युपगतमित्यर्थः, यदिवा- स्थीयतेऽस्मिन्निति स्थानं - दुर्गतिगमानादिकं 'प्रतीत्य' परिच्छिद्य सम्यगवबुध्येत्यर्थः, एतेषां च स्वरूप मुत्तरत्रन्यक्षेण व्याख्यास्यामः, लेशतस्त्विदं - क्रियैव परलोकसाधनायालमित्येवं वदितुं शीलं येषां ते क्रियावादिनः, तेवां हि दीक्षात एव क्रियारूपाया मोक्ष इत्येवमभ्युपगमः, अक्रियवादिनस्तु ज्ञानवादिनः तेषां हि यथावस्थितवस्तुपरिज्ञानादेवमोक्षः, तथा चोक्तम् -
" पञ्चविंशतितत्त्वज्ञो, यत्र तत्राश्रमे रतः । शिखी मुण्डी जटी वापि, सिक्रद्धयते नात्र संशयः ॥१॥"
तथा विनयादेव मोक्ष इत्येवं गोशालकमतानुसारिणो विनयेन चरन्तीति वैनयिका व्यवस्थिता तथाऽज्ञानमेवैहिकामुष्मिकायालमित्येवयज्ञानिका व्यवस्थिताः, इत्येवं रूपं तेषामभ्युपगमं परिच्छिद्यस्वतः सम्यगवगम्य सम्यगवबोधेन, तथा स एव वीरवर्धमानस्वामीं सर्वमन्य मपि बौद्धादिकं यं कञ्चन वादमपरान् सत्त्वान् यथावस्थिततत्त्वोपदेशेन ‘वेदयित्वा' परिज्ञाप्योपस्थितः सम्यगुत्थानेन संयमे व्यवस्थितो न तु यथा अन्ये, तदुक्तम्
“यथापरेषां कथका विदग्धाः, शास्त्राणि कृत्वा लघुतामुपेताः । शिष्यैरनुज्ञामलिनोपचारैर्ववत्तृत्वदोषास्त्वयि ते न सन्ति ॥१॥
इति 'दीर्घरात्रम्' इति यावज्जीवं संयमोत्थानेनोत्थित इति ॥२७॥ अपिच
टीकार्थ भगवान् महावीर ने क्रियावादी, अक्रियावादी, विनयवादी तथा अज्ञानवादी - इन मतवादियों के सिद्धान्तों को जानकर अथवा ये सभी मतवादी बुरी गति में जाते हैं, यह समझकर आजीवन संयम का पालन किया । इन मतवादियों का स्वरूप आगे विशद् रूप में बतलाया जायेगा । यहाँ अंशतः थोड़ा सा बतलाते हैं-परलोक की सिद्धि हेतु क्रिया ही पर्याप्त है जो ऐसा प्रतिपादन करते हैं उन्हें क्रियावादी कहा जाता है । इनका यह अभिमत है कि क्रिया रूप दीक्षा से ही मोक्ष प्राप्त होता है। अक्रियावादी जो क्रियावाद में विश्वास नहीं करते । जो ज्ञानवादी हैं, उनके मतानुसार पदार्थ का यथार्थ स्वरूप जानने से ही मोक्ष प्राप्त हो जाता है। इनका कथन है कि वह पुरुष जो पच्चीस तत्वों को जान लेता है, चाहे वह किसी आश्रम में रहे, चाहे जटा रखे, चाहे सिर मुंडाये रखे, चाहे सिर पर चोटी रखे, मोक्ष प्राप्त कर लेता है। इसमें जरा भी सन्देह नहीं है ।
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Translation AI Generated

## Tikaartha - The principle of Nyaya Shastra is that when the cause is destroyed, the effect is also destroyed. Kshayas like anger, etc., are the causes of the worldly state and are spiritual defects. Lord Mahavira attained the Tirthankara Maharshi position by abandoning these four Kshayas. In reality, one becomes a Maharshi only when these four spiritual defects - Kshayas - are conquered. If this does not happen, one does not become a Maharshi. The Lord himself does not commit Savadya (intentional) sinful karma, nor does he cause others to do so.

**Verse 27:**
**Chhaya:**
Kriyakriye Vainayikanuvaayam, Annyaaninaam Padiyachch Thaanam. Se Savvavaayam iti Veyaitta, Uvatthiye Sanjamdihiraayam.

**Translation:**
The Lord knows the principles of all the different schools of thought, including those who believe in action (Kriyavadi), those who believe in inaction (Akriyavadi), those who believe in humility (Vainayika), and those who believe in ignorance (Agnanika). He remains engaged in the practice of restraint throughout his life.

**Tika:**
The meaning is that the Lord accepts the position (Sthanam) of the Kriyavadi, Akriyavadi, Vainayika, and Agnanika. Or, the meaning is that he understands their position (Sthanam) - their path to hell, etc. - by understanding their views (Pratiitya). We will explain the nature of these schools of thought in another context. Here, we will briefly explain them:

Those who believe that action is the only means to achieve salvation are called Kriyavadi. They believe that liberation is achieved through the initiation (Deeksha) of action. Those who do not believe in action are called Akriyavadi. They are also called Gnanavadi, and they believe that liberation is achieved through the knowledge of the true nature of reality. As it is said:

"He who knows the twenty-five Tattvas, whether he lives in an Ashram, has matted hair, is shaven-headed, or has a topknot, is liberated without a doubt."

Those who believe that humility is the path to liberation are called Vainayika, following the teachings of Gosala. Those who believe that ignorance is the cause of worldly existence are called Agnanika.

The Lord, knowing the positions of all these schools of thought, including the Buddhists, etc., and understanding the true nature of reality, taught them accordingly (Vedayitva). He remained engaged in restraint (Sanjama) throughout his life, unlike others. As it is said:

"Unlike others who are eloquent speakers, who have written scriptures, and who are full of pride, you have no faults of arrogance or disrespect towards your disciples."

The meaning of "Dirgharatram" is that he remained engaged in restraint throughout his life.

**Tikaartha:**
Lord Mahavira, knowing the principles of the Kriyavadi, Akriyavadi, Vainayika, and Agnanika, or understanding that all these schools of thought lead to hell, practiced restraint throughout his life. The nature of these schools of thought will be explained in detail later. Here, we will briefly explain them:

Those who believe that action is the only means to achieve salvation are called Kriyavadi. They believe that liberation is achieved through the initiation (Deeksha) of action. Those who do not believe in action are called Akriyavadi. They are also called Gnanavadi, and they believe that liberation is achieved through the knowledge of the true nature of reality. They say that the person who knows the twenty-five Tattvas, whether he lives in an Ashram, has matted hair, is shaven-headed, or has a topknot, is liberated without a doubt.

Those who believe that humility is the path to liberation are called Vainayika, following the teachings of Gosala. Those who believe that ignorance is the cause of worldly existence are called Agnanika.