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 627

आदाननामकं अध्ययनं रहित सिद्ध होते हैं । अतः उनका कथन स्वाख्यात-सुष्ठु या निर्दोष नहीं है । श्री तीर्थंकर देव अविरुद्ध-पूर्व पर संगत धर्म के व्याख्याता है क्योंकि राग द्वेष तथा मोह उनमें नहीं है जो असत्य भाषण के कारण हैं । जो सबके लिये हितकर होता है, उसे सत्य कहा जाता है वही स्वाख्यात है । उसके स्वरूप वेत्ताओं ने उसका प्रतिपादन किया है । राग आदि असत्य भाषण के कारण है, तीर्थंकर देव में वे विद्यमान नहीं है । अतः कारण के अभाव में कार्य का अभाव होता है । इसलिये उनका वचन भूतार्थ प्रतिपादक-पदार्थ के यथार्थ स्वरूप का परिज्ञापक है, कहा गया है, वीतराग सर्वज्ञ होते हैं, वे मिथ्या भाषण नहीं करते । अतएव उनका वचन तथ्य एवं पदार्थ के वास्तविक स्वरूप का दर्शक-बोधक होता है । यहां एक शंका उपस्थित की जाती है-सर्वज्ञत्व के बिना भी हेय-छोडने योग्य तथा उपादेय-लेने योग्य पदार्थ के परिज्ञान मात्र से सत्यता सिद्ध होती है । अतएव कहा है कि, कोई पुरुष सबको देखे या नहीं देखे किंतु अभिप्सित अर्थ को देखे, यह यथेष्ट है । कीडोंकी संख्या के परिज्ञान की, उनके लिये और हमारे लिये क्या उपयोगिता है । इस पर सूत्रकार कहते हैं-तीर्थंकर सदासर्वकाल सत्य भाषण से सम्पन्न होते हैं-सत्य बोलते हैं । सर्वज्ञत्व होने पर ही सत्य भाषणत्त्व हो सकता है अन्यथा नहीं हो सकता अर्थात् सर्वज्ञ ही सत्य भाषण कर सकते हैं क्योंकि कीडों की संख्या का यदि अपरिज्ञान है-ज्ञान नहीं है तो सर्वत्र-सब जगह पदार्थों में अपरिज्ञान-ज्ञान न होना आशंकित है । इसलिये कहा है-जैसे एक स्थान में यदि ज्ञान बाधित हो तो वह उसी के समान अन्यत्र भी बाधित हो सकता है। इस प्रकार सर्वत्र सत्यवादिता अनाश्वस्त होगी, कहीं भी विश्वसनीय नहीं रहेगी । अतः तीर्थंकर देव की ही सर्वज्ञता मानने योग्य है, अन्यथा ऐसा न माना जाये तो उनका वचन सदा सत्य नहीं हो सकता। अथवा सत्य का अर्थ संयम भी है । सत् शब्द प्राणीवाचक भी है जो उनके लिये हितकर होता है, वह सत्य है । इस प्रकार के तपश्चरण प्रधान प्राणियों के लिये हितप्रद संयम से सर्वदा सम्पन्न-इनगुणों से युक्त तीर्थंकर देव प्राणियों में मैत्री की प्रतिष्ठापना करते हैं । जीवों की रक्षण परायणता के कारण वे भूत दया-सब प्राणियों पर अनुकम्पाशील होने की प्रेरणा देते हैं, वैसा उपदेश देते हैं । कहने का तात्पर्य यह है कि वास्तव में वे ही सर्वज्ञ है, जो तत्त्वदर्शिता के कारण प्राणियों में मैत्री की कल्पना-संप्रतिष्ठा करते हैं । इसलिये कहा गया है कि जो पर स्त्रियों को माता के सदृश, दूसरों के धन को पत्थर के समान तथा समस्त प्राणियों को आत्मतुल्य समझता है, वही वास्तव में यथार्थ दृष्टा
भूएहिं न विरुज्झेजा, एस धम्मे वुसीमओ। वुसिमं जगं परिन्नाय, अस्सिं जीवितभावणा ॥४॥ छाया - भूतैर्न विरुद्धयेतैष धर्मः साधोः । .. साधुर्जगत्परिज्ञाया, स्मिन् जीवितभावना ॥
अनुवाद - भूतों-प्राणियों के साथ विरोध-शत्रुभाव नहीं रखना चाहिये । यह साधु का धर्म है। वह जगत के स्वरूप को परिज्ञात कर शुद्ध धर्म की भावना से अनुभावित रहे ।
टीका - यथा भूतेषु मैत्री संपूर्णभावमनुभवति तथा दर्शयितुमाह-'भूतैः' स्थावरजङ्गमै सह 'विरोधं न कुर्यात्' तदुपघातकारिणमारम्भं तद्विरोधकारणं दूरतः परिवर्जयेदित्यर्थः स 'एषः' अनन्तरोक्तो भूताविरोधकारी 'धर्मः' स्वभावः पुण्याख्यो वा 'बुसीमओ ' त्ति तीर्थकृतोऽयं सत्संयमवतो वेति । तथा सत्संयमवान् साधुस्तीर्थकृता
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Translation AI Generated

The study called "Adana" is absent in the Siddhas. Therefore, their statement is not well-explained, proper, or faultless. The Tirthankara Devas are the explainers of the right Dharma, which is free from contradictions, because they are free from attachment, aversion, and delusion, which are the causes of false speech. What is beneficial to all is called truth, and that is well-explained. Those who know its nature have established it. Attachment, etc., are the causes of false speech, and they do not exist in the Tirthankara Devas. Therefore, in the absence of the cause, there is an absence of the effect. Therefore, their words are the indicators of the true nature of the object, the explainer of the past reality. It is said, "The Vitaragas are omniscient, they do not speak falsely." Therefore, their words are the indicators and explainers of the true nature of the truth and the object. Here, a doubt arises: even without omniscience, truth is established merely by the knowledge of the object that is to be abandoned and the object that is to be taken. Therefore, it is said, "Whether a man sees everything or not, but if he sees the desired meaning, that is sufficient." What is the use of knowing the number of insects for them and for us? To this, the Sutrakar says, "The Tirthankaras are always endowed with truthful speech - they speak the truth." Omniscience is the only way to have truthful speech, otherwise it is not possible. That is, only omniscients can speak the truth, because if there is ignorance of the number of insects - lack of knowledge - then there is a fear of ignorance - lack of knowledge - in all objects everywhere. Therefore, it is said, "Just as knowledge is obstructed in one place, it can be obstructed in other places as well." In this way, truthfulness everywhere will be unreliable, it will not be reliable anywhere. Therefore, only the omniscience of the Tirthankara Devas is acceptable, otherwise, if it is not accepted, their words cannot always be true. Or, the meaning of truth is also restraint. The word "Sat" also refers to a being, and what is beneficial to them is truth. In this way, the Tirthankara Devas, who are always endowed with restraint, which is beneficial to such beings who are primarily engaged in penance, establish friendship among beings. Due to their protection of beings, they inspire compassion for all beings - they give such teachings. The point is that they are truly omniscient, who, due to their insight into reality, create the concept of friendship among beings. Therefore, it is said, "He who considers other women as mothers, the wealth of others as stones, and all beings as equal to himself, is truly the one who sees reality."
"They do not oppose beings, this is the Dharma of the virtuous. The virtuous one knows the nature of the world, he has the feeling of life in him."
Translation: "One should not have opposition or enmity towards beings - creatures. This is the Dharma of the virtuous. He knows the nature of the world and is imbued with the feeling of pure Dharma."
Commentary: "Just as he experiences complete friendship towards beings, and to show that, he says, 'They do not oppose beings' - stationary and mobile beings - 'they should not do anything that harms them', 'they should avoid the cause of opposition to them from afar', that is the meaning. 'This' - the one mentioned later - 'Dharma' - nature or virtue - 'Busimao' - this is the Tirthankara, who is endowed with good restraint. And the virtuous Tirthankara, who is endowed with good restraint..."