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 543

श्री समवसरणाध्ययनं त एवं कथयन्ति ?-क्रियात एव सर्व सिध्यतीति स्वाभिप्रायेण 'लोकं' स्थावरजङ्गमात्मकं 'समेत्य' ज्ञात्वा, किल वयं यथावस्थितवस्तुनो ज्ञातार इत्येवमभ्युपगम्य सर्वमस्त्येवेत्येवं सावधारण प्रतिपादयन्ति, न कथञ्चिन्नास्तीति, कथमाख्यान्ति ?-' तथा तथा' तेन (तेन) प्रकारेण, यथा यथा क्रिया तथा तथा स्वर्गनरकादिकं फलमिति/ ते च श्रमणास्तीर्थिका ब्राह्मणा वा क्रियात एव सिद्धिमिच्छन्ति, किञ्च यत् किमपि संसारे दुःखं तथा सुर्ख च तत्सर्वं स्वयमेवात्मना कृतं, नान्येन कालेश्वरादिना, न चैतदक्रियावादे घटते, तत्र ह्यक्रियत्वादात्मनोऽकृतयोरेव सुखदुःखयो संभवः स्यात्, एवं च कृतनाशाकृताभ्यागमौ स्याताम्, अत्रोच्यते, सत्यमस्त्यात्मसुखदुःखादिकं, न त्वस्त्येव, तथाहि-यद्यस्त्येव इत्येवं सावधारणमुच्यते ततश्च न कथञ्चिन्नास्तीत्यापन्नम्,एवं चसति सर्वं सर्वात्मकमापद्येत, तथा च सर्वलोकस्य व्यवहारोच्छेदः स्यात्, न च ज्ञानरहितायाः क्रियायाः सिद्धिः, तदुपायपरिज्ञानाभावात्, न चोपायमन्तरेणोपेयमवाप्यत इति प्रतीतं, सर्वा हि क्रियाः ज्ञानवत्येव फलवत्युपलक्ष्यते, उक्तञ्च -
"पढमं नाणं तओ दया, एवं चिट्ठति सव्वसंजए । अन्नाणी किं काही, किं वा नाही छेयपावयं ॥१॥" छाया- प्रथमं ज्ञानं ततो दया एवं तिष्ठतिसर्वसंयतः। अज्ञानी किं करिष्यति किंवा ज्ञास्यति छेक पापकं॥१॥
इत्यतो ज्ञानस्य प्राधान्यं नापि ज्ञानादेव सिद्धि क्रिया रहितस्य ज्ञानस्य पङ्गोरिव कार्यसिद्धरनुपपत्तेरित्यालोच्याह'आहंसु विज्जाचरणं पमोक्खं' त्ति, न ज्ञाननिरपेक्षायाः क्रियायाः सिद्धिः, अन्धस्येव, नापि क्रियाविकलस्य ज्ञानस्य पङ्गोरिव, इत्येवमवगम्य 'आहुः उक्तवन्तः, तीर्थकरगण-धरादयः, कमाहुः ?, मोक्षं, कथं ?, विद्या च-ज्ञानं चरणं च क्रिया ते द्वे अपि विद्येते कारणत्वेन यस्येति विगृह्यार्शआदित्वान्मत्वर्थीयोऽच, असौ विद्याचरणोमोक्षः-ज्ञानक्रियासाध्य इत्यर्थः, तमेवंसाध्यं-मोक्षं प्रतिपादयन्ति । यदिवाऽन्यथा पातनिका, केनैतानि समवसरणानि प्रतिपादितानि ? यच्चोक्तं यच्च वक्ष्यते इत्येतदाशङ्कयाह-'ते एवमक्खंती'त्यादि, अनिरुद्धा-क्वचिदप्यस्खलिता प्रज्ञायतेऽनयेति प्रज्ञाज्ञानं येषां तीर्थकृतां तेऽनिरुद्धप्रज्ञाः, त एवम्' अनन्तरोक्तया प्रक्रियया सम्यगाख्यान्ति-प्रतिपादयन्ति 'लोकं' चतुर्दशरज्वात्मकं स्थावरजङ्गमाख्यं वा 'समेत्य' केवलज्ञानेन करतलामलकन्यायेन ज्ञात्वा तथागताः -तीर्थकरत्वं केवलज्ञानं न गताः, श्रमणाः' साधवो 'ब्राह्मणाः' संयतासंयताः, कौकिकी वा वाचोयुक्तिः किम्भूतास्त एवमाख्यान्तीति सम्बन्धः, तथा तथेति वा क्कचित्पाठः यथा यथा समाधिमार्गो व्यवस्थितस्तथा तथा कथयन्ति, एतच्च कथयन्ति-यथा यत्किञ्चित्संसारान्तर्गतानामसुमतांदु:खम्-असातोदयस्वभावं, तत्प्रतिपक्षभूतं च सातोदयापादितं सुखं, तत्स्वयम्-आत्मना कृतं, नान्येन कालेश्वरादिना कृतमिति, तथा चोक्तम् -
"सव्वो पुव्वकयाणं कम्माणं पावए फल विवागं । अवराहेसु गुणेसु य णिमित्तमित्तं परो होइ ॥१॥" छाया - सर्वः पूर्वकृतानां कर्मणां प्राप्नोति फल विपाकं । अपराधेषु गुणेषु च निमित्तमात्रं परोभवति ॥१॥
एतच्चाहुस्तीर्थकरगणधरादयः, तद्यथा-विद्या-ज्ञानं चरणं-चारित्रं क्रिया तत्प्रधानो मोक्षस्तमुक्तवन्तो न ज्ञानक्रियाभ्यां परस्परनिरपेक्षाभ्यामिति, तथा चोक्तम -
क्रियां च सज्ज्ञानवियोग निष्फलां, क्रियाविहीनां च विवोधसम्पदम् ।
निरस्यता क्लेशसमूहशान्तये, त्वया शिवायालिखितेव पद्धतिः ॥१॥११॥ टीकार्थ क्रियावादियों के सिद्धान्त का दोष बताने हेतु सूत्रकार उनका मन्तव्य प्रकट करते हैं । ((जो ज्ञान निरपेक्ष-ज्ञान रहित केवल प्रव्रज्या आदि क्रिया द्वारा ही मोक्ष प्राप्त होना स्वीकार करते हैं । उनका प्रतिपादन है कि माता-पिता है तथा सुष्ठु रूप में आचरित कर्म का-शुभ कर्म का फल भी है । वे क्या चाहकर के ऐसा कहते हैं ? यह प्रश्न उठाते हुए सूत्रकार अभिहित करते हैं । वे सब कार्य क्रिया से ही सिद्ध हो
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Translation AI Generated

They say that all is accomplished by action. With the idea that "all is accomplished by action," they declare that all exists, having known the "world" as consisting of the stationary and the mobile, and assuming that we are knowers of the existing things as they are. How do they say that it is not in any way non-existent? "Thus, thus," in that way, as action is, so is the fruit, such as heaven, hell, etc. And those ascetics, Tirthankaras, Brahmanas, etc., desire accomplishment by action. But whatever suffering and happiness there is in the world, all that is done by the self alone, not by another, such as time, Lord, etc. And this does not hold true in the theory of inaction, for there, due to inaction of the self, happiness and suffering would be uncreated, and thus there would be no coming and going of the created and the destroyed. Here it is said, "It is true that there is happiness, suffering, etc., of the self, but it is not so." For if it is said that it is so, then it follows that it is not in any way non-existent. And if that is the case, then everything would become all-pervading, and thus there would be an end to the conduct of all the world. And there is no accomplishment of action without knowledge, due to the absence of knowledge of the means. And without the means, the object is not attained. It is understood that all actions are fruitful only when they are done with knowledge. And it is said:

"First is knowledge, then compassion, thus stands the well-controlled. What will the ignorant do, or know, the cutting of evil?"

Therefore, the importance of knowledge is not denied. And accomplishment is not possible without knowledge, for knowledge without action is like a cripple, unable to accomplish anything. Considering this, it is said, "They said, 'Knowledge and conduct are the liberation.'" There is no accomplishment of action without knowledge, like a blind man, nor is there accomplishment of knowledge without action, like a cripple. Understanding this, they said, "They said, the Tirthankara-group, the Dharas, etc., what did they say? Liberation. How? Knowledge and conduct, these two are the causes, for whom? Having understood this, they said, 'This knowledge and conduct is liberation, accomplished by knowledge and action.' They declare this liberation, thus accomplished. If it is otherwise, then what are these Samvaranas declared by the Patanikas? And what is said, and what will be said, with this doubt, it is said, "They are thus, with unhindered..." Those who have unhindered, never-faltering, knowledge, the Tirthankaras, they are of unhindered knowledge. They thus, by the process described, declare, "The world," consisting of fourteen realms, or the stationary and the mobile, "having known," by the knowledge of the self, like the dust on the palm of the hand, the Tathagatas, "not having attained the Tirthankarahood, the perfect knowledge," the ascetics, "the virtuous, the Brahmanas," the restrained and the unrestrained, what is the nature of the Koka-speech, the words? They thus declare. Or, there is a reading, "Thus, thus," as the path of meditation is established, so they declare. And they also declare, "As whatever suffering there is in the world, which is not of the nature of arising, that which is opposite to it, happiness, which is of the nature of arising, that is done by the self alone, not by another, such as time, Lord, etc." And it is said:

"All experience the fruit, the result, of their past actions. In faults and virtues, the other is only the cause."

And they, the Tirthankara-group, the Dharas, etc., say, "Knowledge, conduct, action, these are the main things, liberation. They said, not independent of each other, knowledge and action." And it is said:

"Action without knowledge is fruitless, knowledge without action is wealth without understanding. Rejecting the mass of afflictions for the sake of peace, you have written down this path, which is auspicious."

The author of the sutras reveals the fault of the theory of the actionists, in order to refute them. (Those who accept that liberation is attained only by action, such as renunciation, etc., without knowledge. Their declaration is that there are parents, and there is also the fruit of good action, which is well performed. What do they want to say by this? Raising this question, the author of the sutras states. All actions are accomplished by action.