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 541

श्री समवसरणाध्ययनं पाठः, 'जाणासु लोगंसि वयंति मंद' त्ति. विद्यामनधीत्यैव स्वयमेव लोकमस्मिन् वा लोकेभावान् स्वयं जानीमः, एवं मंदाः' जड़ा वदन्ति, न च निमित्तस्य तथ्यता, तथाहिकस्यचित्क्वचित्क्षुतेऽपि गच्छत: कार्यसिद्धिदर्शनाद, अतो निमित्तवलेनादेशविधायिनां मृषावाद एव केवलमिति, नैतदस्ति, न हि सम्यगधीतस्य श्रुतस्यार्थे विसंवादोऽस्ति, यदपि षट्स्थानपतितत्वमुदघोष्यते तदपि पुरुषाश्रित क्षयोपशमवशेन न च प्रमाणाभासव्यभिचारे सम्यक्प्रमाणव्यभिचाराशङ्का कर्तुं युज्यते, तथाहि-मरुमरीचिकानिचये जलग्राहि प्रत्यक्षं व्यभिचरतीतिकृत्वा किं सत्य जल ग्राहिणोऽपि प्रत्यक्षस्य व्यभिचारो युक्तिसंगतो भवति ? न हि मशकवर्तिरग्निसिद्धावुपदिश्यमाना व्यभिचारिणीति सत्यधूमस्यापि व्यभिचारो, न हि सुविवेचितं कार्यं कारणं व्यभिचरतीति, ततश्च प्रमातुरयमपराधो न प्रमाणस्य, एवं सुविवेचितं निमित्त श्रुतमपि न व्यभिचरतीति, यश्च क्षुतेऽपि कार्यसिद्धिदर्शनेन व्यभिचारः शङ्कयते सोऽनुपपन्नः, तथाहि-कार्याकूतात् क्षुतेऽपि गच्छतो या कार्यसिद्धिः साऽपान्तराले इतरशोभननिमितबलात्संजातेत्येवमवगन्तव्यं, शोभननिमित्तप्रस्थितस्यापीतरनिमित्तबला-त्कार्यव्याघात इति, तथा च श्रुति:-किल बुद्धः स्वशिष्यानाद्ब्रयोक्तवान्, यथा-'द्वादशवार्षिकमत्र दुभिक्षं भविष्यतीत्यतो देशान्तराणि गच्छत यूयं' ते तद्वचनाद्गच्छन्तस्तेनैव प्रतिषिद्धाः, यथा 'मा गच्छत यूयम्, इहाद्यैव पुण्यवान् महासत्त्वः संजातस्तत्प्रभावात्सुभिक्षं भविष्यति' तदेवमन्तराऽपरनिमित्तसद्भावात्तव्यभिचारशङ्केति स्थितम् ॥१०॥
टीकार्थ – इस प्रकार व्याख्यात करने पर-क्रियावाद का समर्थन करने पर परमतवादी प्रतिपादित करता है । श्रुतज्ञान, व्यभिचारी-दोषयुक्त या विपरीत भी उपलब्ध होता है क्योंकि चतुर्दश पूर्वधर-चौदह पूर्वो के ज्ञाता महापुरुष भी छ: स्थानों परस्खलित होते हैं-भूल करते हैं । ऐसा शास्त्र में उद्घोषित-कहा गया है। फिर अष्टांग निमित्त वेत्ताओं की तो बात ही क्या ? अंग वर्जित-अंगों से पृथक् निमित्त शास्त्र बारह सौ पचास अनुष्टुप् श्लोक परिमित है । उन श्लोकों पर साढ़े बारह हजार श्लोक परिमित वृत्ति हैं । उस पर साढ़े बारह हजार श्लोक परिमित परिभाषा है । अंगों के सूत्र साढ़े बारह हजार हैं तथा उन पर साढ़े बारह लाख श्लोक परिमित वृत्ति है । उस पर अपरिमित-परिमाण रहित वार्तिक है । इस प्रकार अष्टांग निमित्त वेत्ताओं के भी परस्पर छः स्थानों पर स्खलित होने से उनका ज्ञान सदोष है । कहा गया है कि कई निमित्त तथ्य पूर्ण होते हैं तथा निमित्त वेत्ताओं के बुद्धि वैकल्य-मेधा की न्यूनता तथा उस प्रकार के क्षयोपशम के अभाव से उनके निमित्त ज्ञान में विपर्यास-विपरीतता, उनके कथन से प्रतिकूलता दृष्टिगोचर होती है । यहां केई इत्यादि पद छांदस होने से प्राकृत की शैली-पद्धति द्वारा नपुसंक लिंग के स्थान पर पुल्लिंग में प्रयुक्त हैं । आहतो-जैन वेत्ताओं के निमित्त ज्ञान में भी व्यभिचार-दोष या अन्तर उपलब्ध होता है । फिर अन्य मतवादियों के निमित्त ज्ञान में व्यभिचार-दोष होना कोई आश्चर्य की बात नहीं है । इस प्रकार निमित्त शास्त्र के ज्ञान में व्यभिचार-दोष उपलब्ध कर अक्रियावादी विद्या का अध्ययन न करते हए मिश्र शास्त्र को सच व झठा दोनों ही प्रकार का मानते हए विद्या-श्रतज्ञान के त्याग का उपदेश देते हैं अथवा वे क्रिया के अभाव से-क्रिया को निरर्थक मानकर मात्र ज्ञान से ही सब कर्मच्युत-नष्ट हो जाते हैं, मोक्ष प्राप्त हो जाता है, ऐसा कहते हैं । कहीं कहीं इस गाथा के चौथे चरण का पाठ 'जाणासु लोगंसि वयंति मंदा' ऐसा प्राप्त होता है । इसका अभिप्राय यह है कि अक्रियावादी ऐसा मानते हैं कि विद्याध्ययन किये बिना ही हम लोक-लोकगत पदार्थों को जानते हैं । वे मंद-अज्ञानी हैं। वे निमित्त शास्त्र को तथ्यपूर्ण नहीं मानते । उनका कथन है कि कोई जा रहा हो और छींक हो जाये तो भी उसके कार्य की सफलता दृष्टिगोचर होती है तथा एक ऐसा पुरुष है जो शुभ शकुन के साथ जा रहा हो फिर भी उसकी सफलता अनिश्चित दिखाई देती है । अतः निमित्त के आधार पर जो नैमित्तिक-ज्योतिषी फलादेश कहते हैं
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Translation AI Generated

The text of the Samvāsaraṇā study says, "Know that people are slow." Those who are ignorant say, "We know the world and its affairs by ourselves, without studying the scriptures. We are slow." But this is not true. The fact that a cause is real is evident from the fact that the effect is seen even when someone sneezes. Therefore, the statement of those who say that the cause is not real is false. This is not true, for there is no contradiction in the meaning of the scriptures that have been properly studied. Even though it is said that the six places of falling are present, this is not a reason to doubt the validity of the right knowledge, because it is dependent on the person and the destruction and cessation of the karmas. For example, if a mirage is mistaken for water, does that mean that the perception of water is also false? Similarly, if a person who is carrying a lamp is mistaken for fire, does that mean that the smoke is also false? A well-examined effect does not contradict its cause. Therefore, the fault lies with the knower, not with the knowledge. Similarly, a well-examined cause, as described in the scriptures, does not contradict the effect. The doubt that arises from the fact that the effect is seen even when someone sneezes is unfounded. For the success of the action that is seen even when someone sneezes is due to the power of other auspicious causes that are present in the interval. Even when an auspicious cause is present, the action may be hindered by the power of other causes. The scriptures say that the Buddha once told his disciples, "There will be a famine for twelve years. Therefore, go to other countries." They went according to his words, but were then forbidden by him, saying, "Do not go. A virtuous great being has been born here today. Due to his influence, there will be plenty." Thus, the doubt about the contradiction arises because of the presence of other causes. ॥१०॥

Commentary: This is how the opponent argues in support of the theory of action. He says that scriptural knowledge is contradictory and faulty because even the great men who know the fourteen previous existences fall into the six places of falling. This is stated in the scriptures. What to speak of those who know the eight-fold causes? The science of causes, which is separate from the angas, is limited to twelve hundred and fifty anustup verses. There are twelve thousand five hundred verses of commentary on these verses. There are twelve thousand five hundred verses of definition on that. There are twelve thousand five hundred sutras of the angas, and there are twelve lakh five hundred thousand verses of commentary on them. There are unlimited commentaries on that. Thus, the knowledge of those who know the eight-fold causes is also faulty because they fall into the six places of falling. It is said that many causes are true, and due to the weakness of the intellect of those who know the causes, and the absence of that kind of destruction and cessation of karmas, there is a contradiction in their knowledge of causes, and a contradiction is seen in their statements. The words "kei" etc. are used in the masculine gender instead of the neuter gender because they are in the Chandas style. The knowledge of the Jain scholars about the causes is also contradictory. It is not surprising that the knowledge of the other schools of thought about the causes is also contradictory. Thus, by showing that the knowledge of the science of causes is contradictory, the non-actionists advise against studying the scriptures and accepting the mixed scriptures as both true and false, or they say that by abandoning the knowledge of the scriptures, one can be freed from all karmas and attain liberation by mere knowledge, without any action. In some places, the fourth line of this verse is found as "Jaṇāsu logaṃsi vayaṃti manda." This means that the non-actionists believe that we know the world and its affairs by ourselves, without studying the scriptures. They are ignorant. They do not consider the science of causes to be true. They say that even if someone sneezes while walking, the success of his action is seen, and there is a man who is going with an auspicious omen, but his success is uncertain. Therefore, the astrologers who predict the future based on the causes are false.