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 158

श्री सूत्रकृताङ्ग सूत्रम् द्वितीय वैतालिय अध्ययन
प्रथम उद्देशकः
संबुज्झह किं न बुज्झह ? संबोही खलु पेच्च दुल्लहा ।
णो हूवणमंति राइओ, नो सुलभं पुणरावि जीवियं ॥१॥ छाया - संवुध्यध्वं किं न बुध्यध्वं ? संबोधिः खलु प्रेत्य दुर्लभा ।
. नो हूप नमन्ति रात्रयः, नो सुलभं पुनरपि जीवितम् ।
अनुवाद - भव्य जनों को संबोधित कर कहा जाता है-आप बोध को प्राप्त करें । ऐसा क्यों नहीं करते ? इस जगत से चले जाने के बाद बोध प्राप्त करना दुर्लभ है-दुर्गम है । जो रातें बीत जाती हैं, फिर वे लौट कर नहीं आती । जो जीवन चला जाता है, वह फिर सुलभ नहीं रहता ।
____टीका - साम्प्रतं सूत्रानुगमेऽस्खलितादिगुणोपेतंसूत्र मुच्चारणीयं तच्चेदम् - तत्र भगवान् आदि तीर्थंकरों भरततिरस्कारागतसंवेगान् स्वपुत्रानुद्दिश्येदमाह, यदि वा सुरासुरनरोरगतिरश्चः समुद्दिश्य प्रोवाच यथा-संवुध्यध्वं यूयं ज्ञानदर्शनचारित्रलक्षणे धर्मे बोधं कुरुत, यतः पुनरेवंभूतोऽवसरो दुरापः तथाहि मानुषं जन्म तत्राऽपि कर्मभूमिः पुनरार्यदेशः सुकुलोत्पत्तिः सर्वेन्द्रियपाटवं श्रवणश्रद्धादिप्राप्तौ सत्यां-स्वसंवित्त्यवष्टम्भेनाह-किं न बुध्यध्वमिति, अवश्यमेवंविधसामग्यवाप्तौ सकर्णेन तुच्छान् भोगान् परित्यज्य सद्धर्मे वोधो विधेय इति भावः, तथाहि "निर्वाणादि सुखप्रदे नरभवे जैनेन्द्रधर्मान्विते, लब्ये स्वल्पमचारु कामजसुखं नो सेवितुं युज्यते ।
वैदूर्य्यादिमहोपलौघनिचिते प्राप्तेऽपि रत्नाकरे लातुं स्वल्प मदीप्ति काचशकलं किं साम्प्रतं साम्प्रतम्"?
अकृतधर्माचरणानान्तु प्राणिनां संबोधिः सम्यग्दर्शनज्ञानचारित्रानाप्तिलक्षणा प्रेत्य परलोकगतानां खलु शब्दस्यावधारणार्थत्वाद् सुदुर्लभैव । तथाहि-विषयप्रमादवशात् सकृद् धर्माचरणाद भ्रष्टस्यानन्तमपि कालं संसारे पर्यटनमभिहितमिति । किञ्च हुरित्यवधारणे, नैवातिक्रान्तारात्रयः उपनमन्ति पुनौकन्ते, नह्यतिक्रान्तो यौवनादिकालः पुनरावर्तत इति भावः तथाहि
"भवकोटीभिरसुलभं मानुष्यं प्राप्य कः प्रमादो मे नहि गतमायुर्भूयः प्रत्येत्यपि देवराजस्य" ?
नो नैव संसारे सुलभं सुप्रापं संयमप्रधानं जीवितं, यदि वा जीवितम् आयुस्त्रुटितं सत् तदेव सन्धातुं न शक्यत इति वृत्तार्थः संबोधश्च प्रसुप्तस्यसतोभवतिस्वापश्च निद्रोदये, निद्रासंबोयोश्च नामादिश्चतुर्द्धा निक्षेपः तत्र नामस्थापने अनादृत्यद्रव्यभावनिक्षेपं प्रतिपादयितुं नियुक्तिकृदाह
"दव्वं निद्दावेओ दंसणणाणतवसंजमा भावे । अहिगारो पुण भणियो, नाणे तवदंसण चरिन्ते ॥४२॥
इह च गाथायां द्रव्यनिद्राभाव संबोधनश्च दर्शितः तत्राद्यन्तग्रहणेन भावनिद्राद्रव्य बोधयोस्तदन्तर्वर्तिनोर्ग्रहणं द्रष्टव्यं, तत्र द्रव्यनिद्रानिद्रावेदो वेदन मनुभव: दर्शनावरणीय विशेषोदय इति यावत्, भावनिद्रातुज्ञानदर्शनचारित्रशून्यता। तत्र द्रव्यवोधो द्रव्यनिद्रया सुप्तस्य बोधनं, भावे भावविषये पुनर्बोधो दर्शनज्ञान चारित्रतपःसंयमाः द्रष्टव्या। इह च भावप्रबोधेनाधिकारः स च गाथापश्चार्द्धन सुगमेन प्रदर्शित इति । अत्र च निद्राबोधयोर्द्रव्यभावभेदाच्चत्वारो भङ्गा योजनीया इति ॥४३॥
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Translation AI Generated

**Chapter Two of the Sutra Kritanga Sutra, Second Vaitaliya Study**

**First Uddeshaka**

Awake! Why do you not awaken? Enlightenment is indeed difficult to attain after death. The nights that pass do not return, nor is life easily regained.

**Commentary:**

This sutra, free from errors and possessing other virtues, is to be recited. Here, the Bhagavan, the first Tirthankara, addresses his sons, filled with compassion for those who have rejected the path of liberation. He also speaks to the gods, demons, humans, and animals, saying: "Awake! You should attain enlightenment in the Dharma, which is characterized by knowledge, vision, and conduct. For such an opportunity is difficult to obtain. Even if one is born as a human, and even if one is born in a noble family in a land of righteousness, and even if one possesses all the senses and has attained faith and hearing, and even if one has a firm understanding of oneself, why do you not awaken?"

The meaning is that when one has attained all these qualities, one should abandon all trivial pleasures and engage in the Dharma to attain enlightenment. As it is said: "In the human birth, which is conducive to liberation and happiness, and which is endowed with the Jain Dharma, one should not indulge in the fleeting pleasures of the senses, even though they are easily attainable. Even if one finds a treasure trove filled with precious stones like lapis lazuli, why would one choose to pick up a small piece of shining glass?"

For those who have not practiced the Dharma, enlightenment, which is characterized by right faith, knowledge, and conduct, is indeed very difficult to attain after death. As it is said: "Due to carelessness, one who has once deviated from the practice of Dharma will wander in the cycle of birth and death for an infinite period of time."

The word "hurit" signifies that the nights that have passed do not return, nor does the time of youth return. As it is said: "Having obtained the rare human birth, what carelessness is this that I have not attained liberation? Even the king of the gods cannot return to life after death."

Life, which is characterized by restraint, is not easily attainable in this world. Even if one has life, if it is cut short, it cannot be restored.

The meaning of the sutra is that enlightenment awakens the sleeping soul. Sleep is like a dream, and awakening is like waking up from sleep. The four types of deposits are: name, form, knowledge, and conduct. Here, the author emphasizes the deposit of form, ignoring the deposit of name.

The sutra says: "Form is asleep, and it is awakened by knowledge, faith, and restraint. It is said that there is no attachment, and knowledge, faith, and conduct are practiced."

This verse shows that form is asleep and is awakened by enlightenment. The first and last parts of the verse include the sleep of form, the sleep of the soul, and enlightenment. The sleep of form includes the sleep of the senses, the sleep of perception, and the sleep of the mind. The sleep of the soul is the absence of knowledge, vision, and conduct. The awakening of form is the awakening of the sleeping soul, and the awakening of the soul is the awakening of knowledge, vision, conduct, austerity, and restraint.

The verse also shows that the awakening of the soul leads to liberation. This is clearly shown in the second half of the verse.

Since there are two types of sleep, one of form and one of the soul, there are four types of awakenings.