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 415

कुशील परिज्ञाध्ययनं
टीकार्थ जो अपरिणित धर्म है - जिनकी धर्म भावना सम्यक् परिपक्व नहीं है, वे मुख्यतः मातापिता, घर पुत्रादि, परिवार, पशु-हाथी, घोड़े, रथ, गाय, भैंस आदि तथा धन सम्पत्ति का त्याग कर सम्यक् प्रवज्या स्वीकार कर यथाविधि दीक्षित होकर, पांच महाव्रत रूपी भार को अपने कन्धे पर धारण करता है । हीनसत्वआत्मशक्ति विहीन होने के कारण वह रस, स्वादिष्ट भोजन, भौतिक सुख प्रशस्ति आदि में लोलुप बनकर वैसे घरों की ओर स्वादिष्ट भोजन हेतु दौड़ जाता है जहाँ वह मिलना सम्भावित हो । वह श्रामण्य भाव से - साधुत्त्व दूर है, यह तीर्थंकरों तथा गणधरों ने कहा है । यहाँ माता-पिता के त्याग का जो उल्लेख आया है उसक आशय यह है कि उन्हें छोड़ पाना बहुत कठिन है । अतः यहाँ माता-पिता के साथ-साथ भाई, पुत्री आदि के त्याग को भी समझ लेना चाहिए । प्रस्तुत विषय का विशेष रूप से दिग्दर्शन कराते हुये कहते हैं ।
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कुलाई जे धावइ साउगाई, आघाति धम्मं उदराणुगिद्धे । अहाहु से आयरियाणा सयंसे, जे लावएज्जा असणस्स हेऊ ॥२४॥
छाया
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अनुवाद जो उदरानुगृद्ध-पेट लोलुप, भोजनलोलुप पुरुष स्वादिष्ट भोजन हेतु जिन घरों में वैसा मिलना सम्भावित हो उस ओर दौड जाता है, वहाँ जाकर धर्मकथा - धर्मोपदेश सुनाता है, भोजन प्राप्त करने हेतु अपनी विशेषताओं का बखान करता है, वह आर्यगुणों में सौवें भाग जितना नहीं है- एक प्रतिशत भी सही नहीं है । तीर्थंकरों ने ऐसा कहा है ।
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कुलानि यो धावति स्वादुकानि, आख्याति धर्ममुदरानुगृद्धः । अथाहुः स आचार्याणां शतांशे य आलापयेदशनस्य हेतोः ॥
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टीका यः कुलानि स्वादुभोजनवन्ति 'धावति' इयर्ति तथा गत्वा धर्ममाख्याति भिक्षार्थं वा प्रविष्टो यद्यस्मै रोचते कथानकसम्बन्धं तत्तस्याख्याति, किम्भूत इति दर्शयति- उदरेऽनुगृद्ध उदरानुगृद्धः-उदरभरणव्यग्रस्तुन्दपरिमृज इत्यर्थः, इदमुक्तं भवति-यो ह्युदरगृद्ध आहारादिनिमित्तं दान श्रद्धकाख्यानि कुलानि गत्वाऽऽख्यायिकाः कथयति स कुशील इति, अथासावाचार्यगुणानामार्यगुणानां वा शतांशे वर्तते शतग्रहणमुपलक्षणं सहस्रांशादेरप्यधोवर्त्तते इति यो ह्यन्नस्य हेतुं - भोजननिमित्तमपरवस्त्रादिमित्तं वा आत्मगुणानपरेण 'आलापयेत्' भाणयेत्, असावप्यार्यगुणानां सहस्रांशे वर्तते किमङ्ग पुनर्यः स्वत एवाऽऽत्मप्रशंसां विदधातीति ॥ २४ ॥ किञ्च
टीकार्थ जो साधु वेश में विद्यमान पुरुष सुस्वाद भोजन के लिए उन घरों में जाता है, जहाँ वह मिल सके, और जाकर वहाँ धर्मकथा - धर्मचर्चा करता है अथवा जो जिसे रुचिकर लगें ऐसी कथा कहता हैवह कैसा होता है ? इसका दिग्दर्शन कराते हुये सूत्रकार कहते हैं वह उदरानुगृद्ध है । अर्थात् वह अपना उदरपेट भरने में ही लोलुप - आसक्त है । कहने का अभिप्राय यह है कि जो उदरासक्त पुरुष दान देने में श्रद्धाशील घरों में आहार आदि के निमित्त जाकर धर्मकथा करता है, वह कुशील - अनाचारी है। वह आचार्य या आर्य पुरुष के सौवें अंश में भी गिनने योग्य नहीं है । यहाँ शत का ग्रहण उपलक्षण है इससे यह संकेतित है कि वह हजारवें अंश में भी गिनने योग्य नहीं है। फिर जो स्वयं अपने मुख से अपनी प्रशंसा करता है उसका तो कहना ही क्या ?
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णिक्खम्म दीणे परभोयणंमि, मुहमंगलीए उदराणुगिद्धे । नीवारगिद्धेव महावराहे, अदूरए एहिइ घातमेव ॥२५॥
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Translation AI Generated

Kuśīla Pariññādhyayana

The one who is not fully mature in dharma - whose devotion to dharma is not completely ripe, he is mainly attached to mother, father, home, children, family, animals like elephants, horses, chariots, cows, buffaloes, and wealth and property. Renouncing all these, he properly accepts the vow of initiation and bears the burden of the five great vows on his shoulders. Being devoid of noble character and spiritual strength, he becomes greedy for taste, delicious food, and material pleasures, and runs towards those houses where he is likely to get such food. He is far from the spirit of asceticism - saintliness, as the Tirthankaras and Ganadhars have said. Here, the mention of the renunciation of parents implies that it is very difficult to leave them. Therefore, one should understand the renunciation of brothers, daughters, etc. along with the parents.

Explaining the subject matter in detail, it is said:

The one who runs towards sweet-smelling houses, being greedy for the belly, he preaches dharma there, and praises his own qualities to obtain food. He is not even one-hundredth part of the virtues of the Acharyas - he is not even one percent correct. The Tirthankaras have said so.

Leaving the poor, he runs towards the rich for food, being greedy for the belly. They say that he is not even one-hundredth part of the virtues of the Acharyas, who would speak for the sake of obtaining food.

Commentary: The one who 'runs towards' (dhāvati) the houses with delicious food, and going there, 'explains' (ākhyāti) the dharma, or entered for the purpose of begging, and explains whatever narrative is pleasing to him - what kind of person is he? He is 'greedy for the belly' (udara-anugṛddha), i.e., engrossed in filling the belly, intent on rubbing the belly. This means - the one who, for the sake of food or other means, goes to the houses of charitable faith and narrates stories, he is called a kuśīla (unvirtuous). And he is not even one-hundredth part of the virtues of the Acharyas or the noble ones, the statement of 'one-hundredth' is an indication, he is even less than one-thousandth part. The one who 'would speak' (ālapayed) the qualities of himself for the sake of food or other means, he too is not even one-thousandth part of the noble qualities, what to say of the one who himself proclaims his own praise.

Leaving the poor, he runs towards the rich for food, being greedy for the belly. They say that he is not even one-hundredth part of the virtues of the Acharyas, who would speak for the sake of obtaining food.