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 579

__श्री याताथ्याध्ययनं. एगंतकूडेण उ से पलेइ, ण विजतीमोणपयंसिगोत्ते । .. जे माणणटेण विउक्कसेजा, वसुमन्नतरेण अबुज्झमाणे ॥१॥ छाया - यश्चाऽप्यात्मानं वसुमन्तं मत्त्वा, संख्यावन्तं वाद्मपरीक्ष्यकुर्यात् ।
तपसावाहं सहित इति मत्त्वाऽन्यं जनं पश्यति बिम्बभूतम् ॥८॥ एकान्तकूटेन तु स पर्येति, न विद्यते मौनपदे गोत्रे ।
यो मननार्थेन व्युत्कर्षयेत् वसुमदन्यतरेणाबुध्यमानः ॥९॥ अनुवाद - जो अपने आप को संयमी और ज्ञानी मान कर बिना परीक्षा किये-अपने वास्तविक स्वरूप को बिना समझे अपनी प्रशंसा करता है-मैं तपःश्चरणशील हूं, यह सोचकर अन्य पुरुष को जल में दिखाई देते चन्द्रमा के प्रतिबिम्ब के समान तुच्छ या निरर्थक देखता है ।
वह अभिमानी पुरुष एकान्ततः मोह में ग्रस्त होकर संसार में पर्यटन करता है । वह सर्वज्ञ द्वारा प्ररूपित पथ का अनुगामी नहीं है । जो सम्मान तथा प्रशस्ति पाकर मदोन्मत्त हो जाता है, संयमी होता हुआ भी ज्ञानादि का गर्व करता है, वह परमार्थ को नहीं जानता ॥८॥९॥
टीका- प्रायस्तपस्विनां ज्ञानतपोऽवलेपो भवतीत्यतस्तमधिकृत्याह-यश्चापिकश्चिल्लघुप्रकृतिरल्पतयाऽऽत्मानं वसु-द्रव्यं तच्च परमार्थचिन्तायां संयमस्तद्वन्तमात्मानं मत्वाऽहमेवात्र संयमवान् मूलोत्तरगुणानां सम्यग्विधायी नापरः कश्चिन्मत्तुल्योऽस्तीति, तथा संख्यायन्तेपरिच्छिद्यन्ते जीवादयः पदार्था येन तज्ज्ञानं संख्येत्युच्यते तद्वन्तमात्मानं मत्वा तथा सम्यक्-परमार्थमपरीक्ष्यात्मोत्कर्षाभिमानीति ‘अन्यं जनं' साधुलोकं गृहस्थलोकं वा 'बिम्बभूतं' जलचन्द्रवत्तदर्थशून्यं कूटकार्षापणवद्वा लिंगमात्रधारिणं पुरुषाकृतिमात्रं वा 'पश्यति' अवमन्यते । तदेवं यद्यन्मदस्थानंजात्यादिकं तत्तदात्मन्येवारोप्यापरमवधूतं पश्यतीति ॥८॥ किञ्चान्यत् -
___ कूटवत्कूटं यथा कूटेन मृगादिर्बद्धः परवशः सन्नेकान्तदुःखभाग्भति एवं भावकूटेन स्नेहमयेनैकान्तताऽसौ संसार चक्रवालं पर्येति तत्र वा प्रकर्षेण लीयते प्रलीयते-अनेक प्रकारं संसार बंभ्रमीति, तुशब्दात्कामादिना वा मोहेन मोहितो बहुवेदने संसारे प्रलीयते, यश्चैवंभूतोऽसौ 'न विद्यते' न कदाचन संभवति मुनीनामिदं मौनं तच्च तत्पदं च मौनपदं-संयमस्तत्र मौनीन्द्रे वा पदे-सर्वज्ञप्रणीतमार्गे नासौ विद्यते, सर्वज्ञमतमेव विशिनष्टिगां-वाचं त्रायते-अर्थाविसंवादनतःपालयतीति गोत्रं तस्मिन् समस्तागमाधारभूत इत्यर्थः, उच्चैर्गोत्रे वा वर्तमानस्तदभिमानग्रहग्रस्तो मौनीन्द्र पदे न वर्तते, यश्च माननं-पूजनं सत्कारस्तेनार्थः-प्रयोजनं तेन माननार्थेन विविधमुत्कर्षयेदात्मानं, यो हि माननार्थेन-लाभपूजासत्कारादिना मदं कुर्यान्नासौ सर्वज्ञ पदे विद्यतः इति पूर्वेण संबन्धः, तथा वसु-द्रव्यं तच्चेह संयमस्तमादाय तथाऽन्यतरेण ज्ञानादिना मदस्थानेन परमार्थमबुध्यमानो माद्यति पठन्नपि सर्वशास्त्राणि तदर्थं वावगच्छन्नपि नासौ सर्वज्ञमतं परमार्थतो जानातीति ॥९॥
टीकार्थ - तपस्वी जनों को अपने ज्ञान तथा तपश्चरण का प्रायः अवलेप-अभिमान होता है, अतः शास्त्रकार इस विषय को अधिकृत कर प्रतिपादन करते हैं-जो कोई लघुप्रकृति-ओछे स्वभाव से युक्त पुरुष अपने को वसुमान-द्रव्य या सम्पन्नता युक्त मानता है, तात्पर्यतः संयम ही पारमार्थिक वैभव है, अपने आपको उत्तम संयम तपश्चरणशील मानकर ऐसा सोचता हैं कि मैं ही मूल गुणों एवं उत्तरगुणों का भली भाँति परिपालन करने वाला संयमी हूँ, कोई और मेरे तुल्य नहीं है । जिसके द्वारा जीव आदि तत्वों का संख्यान-परिच्छेद
551)

Translation AI Generated

The Study of Conduct. He wanders through the world, clinging to delusion, not finding a place in the lineage of the silent ones. He who, seeking honor, exalts himself, not understanding the true nature of things. ||1|| Commentary - He who, considering himself to be a vessel of virtue and knowledge, without examination, without understanding his true nature, praises himself, thinking, "I am a practitioner of austerity," sees other men as insignificant, like the reflection of the moon in water. ||8|| He, the proud man, wanders through the world, clinging to delusion, not finding a place in the lineage of the silent ones. He who, seeking honor, exalts himself, not understanding the true nature of things. ||9|| Commentary - It is common for ascetics to be proud of their knowledge and austerity. Therefore, the author of the text addresses this issue: "He who, being of a low nature, considers himself to be a vessel of virtue, and, thinking that austerity is the true wealth, considers himself to be a practitioner of austerity, thinking, 'I am the one who truly upholds the fundamental and secondary virtues, there is no one else like me,' and who, considering himself to be knowledgeable, counts and defines the elements of existence, without examining the true nature of things, is proud of his own excellence, sees other men, the virtuous or the householders, as insignificant, like the reflection of the moon in water, or like a counterfeit coin, a mere form, a mere human shape." ||8|| Further - Just as a deer, bound by a snare, is trapped by a snare and suffers greatly, so too does this man, bound by the snare of attachment, wander through the cycle of existence, or is completely absorbed in it. He wanders through the world in many ways, deluded by desire and other attachments. He who is like this does not find a place among the silent ones. This silence, this path, is the path of the silent ones, the path of austerity, the path of the omniscient. He does not find a place in the path laid down by the omniscient. He who, seeking honor, exalts himself, not understanding the true nature of things. ||9|| Commentary - Ascetics often become proud of their knowledge and austerity. Therefore, the author of the text addresses this issue: "He who, being of a low nature, considers himself to be a vessel of virtue, and, thinking that austerity is the true wealth, considers himself to be a practitioner of austerity, thinking, 'I am the one who truly upholds the fundamental and secondary virtues, there is no one else like me,' and who, considering himself to be knowledgeable, counts and defines the elements of existence, without examining the true nature of things, is proud of his own excellence, sees other men, the virtuous or the householders, as insignificant, like the reflection of the moon in water, or like a counterfeit coin, a mere form, a mere human shape." ||8|| Further - Just as a deer, bound by a snare, is trapped by a snare and suffers greatly, so too does this man, bound by the snare of attachment, wander through the cycle of existence, or is completely absorbed in it. He wanders through the world in many ways, deluded by desire and other attachments. He who is like this does not find a place among the silent ones. This silence, this path, is the path of the silent ones, the path of austerity, the path of the omniscient. He does not find a place in the path laid down by the omniscient. He who, seeking honor, exalts himself, not understanding the true nature of things. ||9||