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 585

। श्री याताथ्याध्ययनं टीकार्थ - सूत्रकार पहले कहे गये दोष का फल बताते हुए कहते हैं-जो अनन्तरोक्त-पहले कहे गये प्रकार से परपरिभव-दूसरे का अपमान कर आत्मोत्कर्ष-अपनी उत्कृष्टता दिखाता है-बडप्पन बताता है, वह समग्र शास्त्रों के अर्थ में निष्णात एवं तत्त्वज्ञान में अवगाढप्रज्ञ-गहन प्रज्ञाशील होकर भी ज्ञान दर्शन चारित्र रूप मोक्षमार्ग की अथवा धर्मध्यान की प्राप्ति नहीं करता, वह परमार्थरूपी समुद्र के ऊपर ही प्लवन करता है-तैरता है। ऐसा पुरुष कौन होता है ? सूत्रकार यह दिग्दर्शन कराते हैं-जो पुरुष परमार्थ को-परम सत्य को न जानने के कारण अपने को श्रेष्ठ प्रज्ञाशील मानता हुआ अपनी प्रज्ञा का गर्व करता है, वह समाधि-मोक्ष मार्ग को नहीं पाता । पहले के वर्णन के साथ इसका सम्बन्ध है ।
सूत्रकार अब दूसरे मद स्थान का उद्घाटन करते हुए कहते हैं-गाथा में प्रयुक्त 'अहवा'-अथवा शब्द पक्षान्तर-दूसरे पक्ष के आशय में है । जो पुरुष अल्पान्तराय है-जिसका लाभान्तराय न्यून है, लब्धिमान-विशिष्ट शक्ति-योगविभूति युक्त है, वह अपने तथा अन्य के लिये उपकरण-जीवनोपयोगी सामग्री उत्पन्न करने में सक्षम होता है किन्तु वह यदि लघु प्रकृति युक्त है-उच्च स्वभाव का नहीं है तो वह अपने लाभ के मद से अवलिप्तगर्वोद्धत होता है । इस तरह का समाधि को प्राप्त नहीं कर पाता । कर्मोदय से जो पुरुष लब्धिरहित है वैसे अन्य पुरुष की निन्दा करता है, तिरस्कार करता है, वह कहता है-सर्व साधारण हेतु शय्या संस्तारक-आस्तरण आदि उपकरण उत्पन्न करने में-उप स्थापित करने में मेरे समान कोई भी नहीं है । दूसरे तो केवल कौओं की ज्यों पेट भरने में ही व्यग्र-व्याकुलतापूर्वक उद्यत रहते हैं । अतः उनका यहां क्या कार्य है । इस प्रकार वह बालप्रज्ञ-मूर्खप्राय अन्य जनों का अपवाद-अपभाषण या निंदा करता है।
पन्नामयं चेव तवोमयं च, णिन्नामए गोयमयं च भिक्खू । आजीवगं चेव चउत्थमाहु, से पंडिए उत्तमपोग्गले से ॥१५॥ छाया - प्रज्ञामदञ्चैव तपोमदञ्च, निर्नामयेद् गोत्रमदञ्च भिक्षुः ।
आजीवगञ्चैव चतुर्थमाहुः स पंडित उत्तम पुद्गलः स ॥ अनुवाद - साधु अपनी प्रज्ञा, तपश्चरण, गौत्र तथा आजीविका का अभिमान न करे । वहीं पंडितविवेकशील है तथा वही उत्तम पुद्गल-पवित्रात्मा है ।
टीका - तदेवं प्रज्ञामदावलेपादन्यस्मिन् जने निन्द्यमाने बालसद्दशैर्भूयते यतोऽतः प्रज्ञामदो न विधेयो, न केवलमयमेव न विधेयः अन्यदपि मदस्थानं संसारजिहीर्षुणा न विधेयमिति तद्दर्शयितुमाह-प्रज्ञया-तीक्ष्णबुद्धया मदः प्रज्ञामदस्तं च, तपोमदं च निश्चयेन नामयेन्निर्नामयेद्-अपनयेद्, अहमेव यथाविधशास्त्रार्थस्य वेत्ता तथाऽहमेव विकृष्ट तपोविधायी नापि च तपसो ग्लानिमुपगच्छामीत्येवंरूपं मदं न कुर्यात्, तथा उच्चैर्गोत्रे इक्ष्वाकुवंशहरिवंशादिके संभूतोऽहमित्येवमात्मकं गोत्रमदं च नामयेदिति । आ-समन्ताजीवन्त्यनेनेत्याजीवः-अर्थनिचयस्तं गच्छतिआश्रयत्यसावाजीवग:-अर्थमदस्तं च चतुर्थं नामयेत्, च शब्दाच्छेषानपि मदान्नामयेत् तन्नामनाच्चासौ 'पंडितः' तत्त्ववेत्ता भवति, तथाऽसावेव समस्त पदापनोदक उत्तमः पुद्गल-आत्मा भवति, प्रधानवाची वा पुद्गलशब्दः, ततश्चायमर्थः-उत्तमोत्तमोमहतोऽपि महीयान् भवतीत्यर्थः ॥१५॥
___टीकार्थ - अपनी प्रज्ञा के मद से अवलिप्त होकर जो पुरुष दूसरे की निन्दा करता है वह एक बच्चे के सद्दश अज्ञानी है । अतएव साधु को चाहिये कि वह अपनी प्रज्ञा का अभिमान न करे । केवल प्रज्ञा का
557)

Translation AI Generated

## Translation:

**Commentary on the Sutra:**

The Sutra-maker, while explaining the consequences of the fault mentioned earlier, says: "One who, by belittling others (paraparivhava) and displaying his own excellence (atmotkarsha), acts in the manner described earlier (ananta-rokt), even though he is proficient in the meaning of all scriptures and deeply knowledgeable in the essence of knowledge (tattva-gyan), does not attain the path of liberation (moksha-marg) through knowledge, vision, and character, or the path of Dharma-dhyan. He merely floats (plavan) on the surface of the ocean of ultimate reality (paramarth-rupi samudra). Who is such a man? The Sutra-maker provides insight: "The man who, due to not knowing the ultimate truth (paramarth), considers himself superior in knowledge and takes pride in his intellect, does not attain the path of samadhi and liberation." This is connected to the previous explanation.

The Sutra-maker now begins the second section of the text, saying: "The word 'ahva' (or) used in the verse signifies a shift in perspective (pakshanta). A man who has few obstacles (alpa-antaraya), possesses special powers and yogic abilities (labdhiman), and is capable of creating tools and resources for himself and others (upakarna), but is of a low nature (laghu-prakriti), becomes intoxicated with pride due to his gains (avalipta-garv-uddhta). Such a person does not attain samadhi. A man who is devoid of gains (labdhi-rahita) due to the rise of karma (karm-oday) criticizes and belittles others, saying: "No one is equal to me in creating and establishing tools and resources for the common good (sarva-sadharan hetu shayya-sanstarak). Others are merely busy filling their bellies like crows (kauva). So what is their purpose here?" In this way, he criticizes and belittles others who are foolish (bal-pragya).

**Verse 15:**

"Pannamayam cha eva tav-omayam cha, ninn-amaye go-y-amayam cha bhikkhu. Aajiv-agam cha eva chauth-thamaahu, se pandie uttam-poggale se."

**Shadow:**

"Pragya-mad-ancha eva tapo-mad-ancha, nir-namaye-d gotr-amad-ancha bhikkhu. Aajiv-agam cha eva chauth-thamaahu, sa pandi-t uttam-pudgale sa."

**Translation:**

"A monk should not be proud of his knowledge, his practice of austerities, his lineage, or his livelihood. He who is wise (pandi-t) and pure of soul (uttam-pudgale) is free from such pride."

**Commentary:**

"Thus, when a man, intoxicated with pride in his knowledge, criticizes others, he appears foolish. Therefore, a virtuous person should not be proud of his knowledge. Not only pride in knowledge, but also any other form of pride should be avoided by one who desires to conquer the world. To show this, the Sutra says: "One should not be proud of his knowledge (pragya-mad), his practice of austerities (tapo-mad), or his lineage (gotr-amad). One should not be proud of his knowledge, thinking, 'I am the only one who knows the true meaning of the scriptures,' or of his austerities, thinking, 'I am the only one who practices austerities in the right way, and I never become weary of them.' Similarly, one should not be proud of his lineage, thinking, 'I am born of a noble lineage like the Ikshvaku or Hari-vamsa.' One should also not be proud of his livelihood (aajiv-agam), thinking, 'I am the only one who has accumulated wealth.' The word 'cha' (and) indicates that one should not be proud of any other form of pride. He who is free from such pride is a 'pandi-t' (wise) and a 'uttam-pudgale' (pure of soul). The word 'pudgale' refers to the soul, and the word 'uttam' means 'the best.' Therefore, the meaning is: 'He is the best of the best, even greater than the greatest.'"