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 573

श्री याताध्याध्ययनं प्ररूपित सम्यक्दर्शन मूलक मोक्षमार्ग का अपने अहङ्कार या दुराग्रह के कारण स्वीकार नहीं करते हुए निव तथा दिगम्बर अपनी रूचि नहीं करते हुए निह्नव तथा दिगम्बर अपनी रूचि द्वारा रचित सिद्धान्तों के आधार पर निर्दोष सर्वज्ञ प्रतिपादित मोक्ष मार्ग का विध्वंस करते हैं, कुमार्ग की प्ररूपणा करते हैं । उनका कथन है कि जो क्रियमान-किये जाते हुए कार्य को कृत्- किया हुआ कहता है वह प्रत्यक्ष विरुद्ध प्ररूपण करता है, सर्वज्ञ नहीं होता । जो पात्र आदि परिग्रह रखते हुए भी मोक्ष प्राप्त होने का निरूपण करता वह सर्वज्ञ नहीं हो सकता । इस प्रकार सर्वज्ञोक्त मोक्ष मार्ग में मोक्ष निरूपक सिद्धान्तों में श्रद्धा नहीं करते। कई ऐसे हैं जो सर्वज्ञ द्वारा उपदिष्ट सिद्धान्तों में विश्वास रखते हुए भी यथावत स्वीकार किये संयमरूपी भार को धृति-धैर्य संहनन-दैहिक स्थिति आदि की दुर्बलता के कारण वहन करने में संयम का निर्वाह करने में सक्षम नहीं होते । कई ऐसे हैं जो संयम पालन में विषण्ण-शिथिल या अस्थिर होने लगते हैं, तब आचार्य आदि द्वारा वात्सल्यपूर्वक संयम पालन में प्रेरित किये जाने पर भी उपदेश या अनुशासन करने वालों में प्रति परुष, कर्कश या निष्ठुर, प्रतीप - विपरीत वचन बोलते हैं ।
विसोहियं ते अणुकाहयंते, जे आतभावेण वियागरेज्जा । अट्ठाणिए होइ बहूगुणाणं, जे णाणसंकाइ मुसं वदेज्जा ॥३॥ विशोधितन्ते ऽनुकथयन्ति ये आत्मभावेन व्यागृणीयुः । अस्थानिको भवति बहुगुणानां ये ज्ञानशङ्कया मृषा वदेयुः ॥
छाया
अनुवाद - वीतराग प्ररूपित मार्ग विशोधित - समग्र दोषरहित है तो भी वे निह्मव अहंकार के उसके दोषों का अनुकथन करते हैं-दोषारोपण करते हैं । वे अपनी रूचि के अनुरूप परम्परा प्राप्त करते हैं। अपनी रूचि के अनुरूप परम्परा प्राप्त सद्दर्शन से भिन्न विवेचन अपलाप करते हैं। वे उत्तम गुणों के अस्थानिकअपात्र हैं ।
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टीका - किञ्च - विविधम्- अनेककारं शोधितः कुमार्गप्ररूपणापनयनद्वारेण निर्दोषितां नीतो विशोधितः सम्यग्दर्शनज्ञानचारित्राख्यो मोक्षमार्गस्तमेवंभूतं मोक्षमार्गं ' ते ' स्वाग्रहग्रहग्रस्ता गोष्ठामाहिलवदनु-पश्चादाचार्यप्ररूपणातः कथयंति-अनुकथयन्ति । ये चैवंभूता आत्मोत्कर्षात्स्वरूचिविरचित व्याख्याप्रकार व्यामोहिता 'आत्मभावेन' स्वाभिप्रायेणाचार्यपारम्पर्येणायातमप्यर्थं व्युदस्यान्यथा 'व्यागृणीयुः' व्याख्यानयेषुः, ते हि गंभीराभिप्रायं सूत्रार्थं कर्मोदयात्पूर्वापरेण यथावत्परिणामयितुमसमर्थाः पंडितमानिन उत्सूत्रं प्रतिपादयन्ति । आत्मभावव्याकरणं च महतेऽनर्थायेति दर्शयति-'स' एवंभूतः स्वकीयाभिनिवेशाद् 'अस्थानिकः' अनाधारो बहूनां ज्ञानादिगुणानामभाजनं भवतीति, ते चामी गुणाः
"सुस्सूसइ पडिपुच्छइ सुणेइ गेण्हइ य ईहए आवि । तत्तो अपोहए वा धारेइ करेइ वा सम्मं ॥१॥ छाया - शुश्रूषते प्रतिपृच्छति शृणोति गृह्णाति ईहतेचापि । ततोऽपोहते वा धारयति करोति वा सम्यक् ॥१॥
यदिवा गुरुशुश्रुषादिना सम्यग्ज्ञानावगमस्ततः सम्यगनुष्ठानमतः सकलकर्मक्षय लक्षणो मोक्ष इत्येवंभूतानां गुणानामनायतनमसौ भवति, क्कचित्पाठ: 'अट्टाणिए होंति बहूणिवेस'- त्ति अस्यायमर्थः अस्थानम्-अभाजनमपात्रमसौ भवति सम्यग्ज्ञानादीनां गुणानां किंभूतो ? बहु: अनर्थसंपादकत्वेनासदभिनिवेशो यस्य स
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Translation AI Generated

Those who do not accept the path to liberation based on right faith, as formulated by the omniscient, due to their ego or prejudice, and who, out of their own interest, destroy the faultless path to liberation propounded by the omniscient, based on the principles formulated by the Nihnath and Digambar, and formulate a wrong path, are wrong. They say that one who calls an action that is being performed as done, is directly contradicting the formulation, and is not omniscient. One who, while holding possessions like vessels, etc., still describes the attainment of liberation, cannot be omniscient. Thus, they do not have faith in the principles that describe liberation in the path to liberation as spoken by the omniscient. There are many who, while having faith in the principles taught by the omniscient, are not able to bear the burden of the restraints, which are accepted as they are, due to weakness in fortitude, patience, endurance, physical condition, etc., and are not able to maintain the restraints. There are many who become disheartened, slack, or unstable in observing the restraints, and even when they are encouraged to observe the restraints with affection by the Acharya, etc., they speak harsh, rough, or cruel words to those who give advice or discipline.

"They speak falsely, those who are engrossed in their own self-interest. Those who speak falsely out of doubt about knowledge, become unworthy of many virtues." (3)

**Commentary:**

Even though the path formulated by the Vitaraga is purified and free from all faults, they, the Nihnath, speak falsely about its faults - they accuse it of faults. They follow a tradition that suits their own interests. They engage in discussions and arguments that are different from the right view, which they have received from tradition. They are unworthy of the best qualities.

**Explanation:**

The purified path to liberation, which is free from faults, is formulated by the omniscient, and is based on right faith, knowledge, and conduct. This path is purified by removing the formulation of the wrong path through various means. The group of people who are obsessed with their own interests, speak falsely about this path, following the formulation of the Acharya. Those who are deluded by their own self-interest and the way they interpret the scriptures, and who misinterpret the meaning of the scriptures, even though they have been received from the Acharya's tradition, are engrossed in their own self-interest. They are unable to properly understand the deep meaning of the scriptures, the meaning of karma, and the consequences of actions, and they present a superficial understanding. This shows that interpreting the scriptures based on one's own self-interest leads to great harm. Such a person, due to his own attachment, becomes unworthy of many virtues, such as knowledge. These virtues are:

"He serves, he asks questions, he listens, he accepts, he desires. He then rejects, or he maintains, or he acts correctly." (1)

If one attains right knowledge through serving the Guru, etc., then one follows the right conduct, and then one attains liberation, which is characterized by the destruction of all karma. Such a person becomes unworthy of these virtues. Some readings say "They become unworthy of many attachments." The meaning of this is that such a person becomes unworthy of right knowledge, etc., because he is attached to many things that are harmful.