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 581

श्री याताथ्याध्ययनं
‘प्रव्रजितः’ त्यक्तराज्यादिगृहपाशबन्धनः परैर्दत्तं भोक्तुं शीलमस्य परदत्तभोजी - सम्यक्संयमानुष्ठायी 'गोत्रे' उच्चैर्गोत्रे हरिवंशस्थानीये समुत्पन्नोऽपि नैव 'स्तम्भं' गर्वमुपेयादिति, किंभूते गोत्रे ? - " अभिमान बद्धे" अभिमानास्पदे इति, एतदुक्तं भवति-विशिष्टजातीयतया सर्वलोकाभिमान्योऽपि प्रव्रजितः सन् कृतशिरस्तुण्डमुण्डनो भिक्षार्थं परगृहाण्यटन् कथं हास्यास्पदं गर्वं कुर्यात् ? नैवासौ मानं कुर्यादिति तात्पर्यार्थः ॥१०॥
टीकार्थ - जितने मद के अभिमान के स्थान - आधार हैं उन सभी में जाति का मद मुख्य है। क्योंकि वह बाह्य कारण पर टिका हुआ नहीं है, जन्म लेने मात्र से होता है । अतएव सूत्रकार उसे अधिकृत कर कहते हैं- जो पुरुष ब्राह्मण जाति में, ईक्ष्वाकु वंश उग्र कुल - लिच्छिवि आदि क्षत्रिय जाति में उत्पन्न हुआ है । इस प्रकार विशिष्ट कुल में उत्पन्न होकर जो संसार के वास्तविक स्वरूप को समझकर राज्यादि को बंधन का हेतु जानकर उनका परित्याग कर प्रब्रजित हो गया है । अन्य द्वारा दत्त - दिये गये आहार आदि का सेवन करता है । शुद्ध संयम का परिपालन करता है । हरिवंश के तुल्य उच्च गोत्र में समुत्पन्न होता हुआ भी वह स्तम्भगर्व न करे। किस प्रकार के गोत्र में ? इसका स्पष्टीकरण करते हुए कहते हैं कि वैसे गोत्र में जो अनभिमान से बद्ध है अथवा अभिमानास्पद है- गर्व उत्पन्न करने का हेतु है । इसका अभिप्राय यह है कि विशिष्ट जाति में जन्म होने के कारण जो सब लोगों के लिये सम्माननीय रहा, प्रव्रजित होकर मस्तक और मुँह के बाल मुंडाकर साधुत्व स्वीकार कर जब भिक्षा के लिये औरों के घर जाता है तब वह क्यों गर्व करे ? वैसा करना उसके लिये हास्यास्पद है । तात्पर्य यह है कि वह कभी भी अभिमान न करे ।
ॐ ॐ ॐ
न तस्स जाई व कुलं व ताणं, णण्णत्थ विज्जाचरणं सुचिणं । णिक्खम्म से सेवइऽगारि कम्मं, ण से पारए होइ विमोयणा ॥ ११ ॥
छाया न तस्य जातिश्च कुलं न त्राणं, नाऽन्यत्र विद्याचरणं सुचीर्णम् । निष्क्रम्य स सेवतेऽगारिकर्म, न स पारगो भवति विमोचनाय ॥
अनुवाद - जाति तथा कुल मानव को दुर्गति से त्राण नहीं दे सकते । वे उसे उससे नहीं बचा सकते। भलीभांति साधित विद्या-ज्ञान तथा चरण चारित्र के अतिरिक्त और कोई भी मनुष्य को दुर्गति से दुःख से नहीं बचा सकता । जो पुरुष घर से निष्क्रमण कर-दीक्षित होकर भी गृहस्थ के कर्मों का सेवन करता है - अनुसरण करता है वह अपने कर्मों के विमोचन में उन्हें क्षीण करने में सक्षम नहीं होता ।
टीका – न चासौ मान: क्रियमाणो गुणायेतिदर्शयितुमाह-न हि 'तस्य' लघुप्रकृतेरभिमानोद्धुरस्य जातिमदः कुलमदो वा क्रियमाणः संसारे पर्यटतस्त्राणं भवति, न ह्यभिमानो जात्यादिक ऐहिकामुष्मिकगुणयोरूपकारीति, इह च मातृसमुत्था जाति: पितृसमुत्थं कुलम्, एतच्चोपलक्षणम्, अन्यदपि मदस्थानं न संसारत्राणायेति, यत्पुनः संसारोत्तारकत्वेन त्राणसमर्थं तद्दर्शयति-ज्ञानं च चरणं च ज्ञानचरणं तस्मादन्यत्र संसारोत्तारणत्राणाशा न विद्यते, एतच्च सम्यक्त्वोपवृंहितं सत् सुष्ठु चीर्णं संसारादुत्तारयति, 'ज्ञानक्रियाभ्यां मोक्ष' इति वचनात् एवंभूते सत्यपि मोक्षमार्गे 'निष्क्रम्यापि' प्रव्रज्यां गृहीत्वापि कश्चिदपुष्टधर्मा संसारोन्मुखः 'सेवते' अनुतिष्ठत्यभ्यस्यति पौनःपुन्येन विधत्ते अगारिणां-गृहस्थानामङ्गंकारणं जात्यादिक मदस्थानं, पाठान्तरं वा 'अगारिकम्मं' त्ति अंगारिणां कर्म अनुष्ठानं सावद्यमारम्भं जातिमदादिकं वा सेवते, न चासावगारिकर्मणां सेवकोऽशेषाकर्ममोचनाय पारगो भवति, निःशेषकर्मक्षयकारी न भवतीति भावः । देश मोचना तु प्रायशः सर्वेषामेवासुमतां प्रतिक्षणमुपजायत इति ॥११॥
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Translation AI Generated

## The Study of the Path

"The renunciate," having abandoned the bonds of kingdom and home, is one who partakes of what is given by others - a partaker of food given by others, a practitioner of perfect restraint. Even though born in a high lineage, in a lineage like the Harivaṃśa, he should not entertain pride, the 'pillar' of pride. In what kind of lineage? - In a lineage bound by pride, a source of pride. This is what is said: Even though he is worthy of respect by all people due to his special lineage, how can a renunciate, having shaved his head and beard, wandering from house to house for alms, entertain pride, which is laughable? He should not entertain pride at all. This is the meaning. ||10||

**Commentary:** Among all the sources of pride, pride in one's lineage is the most prominent. Because it is not based on external causes, it arises simply from birth. Therefore, the sutra-kāra emphasizes it, saying: The man who is born in the Brāhmaṇa lineage, in the Ikshvāku dynasty, in the noble lineage of the Ugrakula, the Lichchhavi, or other Kshatriya lineages, having been born in such a special lineage, understands the true nature of the world, recognizes the kingdom and other things as causes of bondage, and renounces them, becoming a renunciate. He partakes of food and other things given by others. He practices pure restraint. Even though born in a high lineage like the Harivaṃśa, he should not entertain pride, the 'pillar' of pride. In what kind of lineage? Explaining this, he says: In a lineage that is bound by pride, or is a source of pride, a cause for generating pride. The meaning is this: Because of being born in a special lineage, he who was worthy of respect by all people, having become a renunciate, shaved his head and beard, accepting the path of a renunciate, when he goes to other people's houses for alms, why should he be proud? Doing so is laughable for him. The meaning is that he should never entertain pride.

**Om Om Om**

Neither his lineage nor his family can protect him, nor can any other well-refined knowledge and conduct. Having renounced, he serves the duties of a householder, he does not become a transmigrant for liberation. ||11||

**Shadow:** Neither his lineage nor his family can protect him, nor can any other well-refined knowledge and conduct. Having renounced, he serves the duties of a householder, he does not become a transmigrant for liberation.

**Translation:** Lineage and family cannot protect a person from misfortune. They cannot save him from it. Apart from well-refined knowledge and conduct, nothing else can save a person from misfortune and suffering. The man who, having renounced, having been initiated, still serves the duties of a householder, does not become capable of liberating his actions, of diminishing them.

**Commentary:** He does not entertain pride, because it is not conducive to virtue. This is what is shown: For a person of low nature, who is agitated by pride, neither pride in lineage nor pride in family, while wandering in the world, can be a protection. For pride in lineage, etc., is not beneficial for worldly or otherworldly virtues. Here, lineage is born from the mother, family is born from the father. This is also a characteristic. There is no other source of pride that can protect from the world. What is capable of protecting, of being a means of liberation from the world, is shown: Knowledge and conduct, knowledge and conduct. Apart from this, there is no hope of liberation from the world. This, being strengthened by right faith, well-refined, liberates from the world. "Liberation is through knowledge and action," according to the saying. Even though such a person is on the path of liberation, even though he has taken renunciation, if he is of weak virtue, he is inclined towards the world, he "serves" the duties of householders, he practices them, he performs them repeatedly, he makes the source of pride in lineage, etc., a part of the duties of householders. Another reading is "agārikarma," the duties of householders, he practices them, he performs them, he makes the source of pride in lineage, etc., a part of them. He who serves the duties of householders does not become a transmigrant for the liberation of all actions, he does not become a destroyer of all actions. This is the meaning. Liberation from the world, however, arises for all those who are well-intentioned, every moment. ||11||