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 162

श्री सूत्रकृताङ्गसूत्रम् ___टीका - अनिवृत्तस्य दोषमाह-यद् यस्माद निवृत्तानामिदं भवति, किं तत् ? जगति 'पुढो' त्ति, पृथग्भूताः-व्यवस्थिताः सावद्यानुष्ठानोपचितैः कर्मभिः विलुप्यन्ते नरकादिषु यातनास्थानेषु भ्राम्यन्ते, स्वयमेव च कृतैः कर्मभिर्नेश्वराद्यापादितैः, गाहते नरकादिस्थानानि यानि तानि वा कर्माणि दुःख हेतूनि गाहते-उपचिनोति, अनेन च हेतुहेतुमद्भावः कर्मणामुपदर्शितो भवति, न च तस्य अशुभाचरितस्य कर्मणो विपाकेन अस्पृष्टः अच्छुप्तो मुच्यते जन्तुः, कर्मणामुदयमननुभूय तपोविशेषमन्तरेण दीक्षा प्रवेशादिना न तदपगमं विधत्त इति भावः।।४।।
टीकार्थ - जो प्राणी सावद्य-पापयुक्त कार्यों से दूर नहीं होते उनके दोष प्रकट करने हेतु शास्त्रकार कहते हैं - . जो पुरुष सावध कार्यों से निवृत्त नहीं होतें-पृथक् नहीं होते उनकी ऐसी दशा होतीहै । उनकी क्या दशा होती है ? यह प्रश्न उपस्थित कर वे प्रतिपादित करते हैं कि जगत में पृथक् पृथक् निवास करने वाले प्राणी अपने पापपूर्ण कार्यों द्वारा संचित कर्मों के परिणामस्वरूप नरकादि यातनामय स्थानों में भटकाये जाते हैं। वे प्राणी अपने द्वारा किये गये कर्मों के परिणामस्वरूप नरक आदि यातनामय-दुःखमय स्थितियां प्राप्त करते हैं । ईश्वर आदि किसी अन्य कारण से यह नहीं होता । अपने दुःखों का अपने कर्मों के साथ कार्य कारण भाव संबंध है । कर्म कारण है । दुःख कार्य है । यह बतलाया गया है । प्राणी अपने द्वारा किये गये कर्मों का फल भोगे बिना उनसे छुटकारा नहीं पा सकता । वह अपने उदय में आये कर्मों का फल भोग किये बिना तथा विशेष तपश्चरण एवं दीक्षा ग्रहण आदि के बिना उन कर्मों का अपगम-नाश नहीं कर सकता।
देवा गंधव्वरक्खसा, असुरा भूमिचरा सरीसिवा ।
राया नरसेट्टिमाहणा, ठाणा तेवि चयंति दुक्खिया ॥५॥ छाया - देवाः गन्धर्व राक्षसाः असुराः भूमिचराः सरीसृपाः ।
राजानो नरश्रेष्ठि ब्राह्मणाः स्थानानि तेऽपि त्यजन्ति दुःखिताः ॥ अनुवाद - इस संसार में देवता, गंधर्व, राक्षस, असुर भूमि पर विचरणशील प्राणी सरिसृप, रेंगने वाले जंतु, राजा, साधारण मनुष्य श्रेष्ठिजन तथा ब्राह्मण ये सभी दुःखित होकर मृत्युकाल में अपने-अपने स्थानों का परित्याग कर चले जाते हैं ।
टीका - अधूना सर्वस्थानानित्यतां दर्शयितुमाह - देवाः ज्योतिष्क सौधर्माद्याः, गन्धर्वराक्षस यो रूप लक्षणत्वादष्ट प्रकाराः व्यन्तराः गृह्यन्ते । तथा असुराः दशप्रकाराः भवनपतयः, ये चाऽन्ये भूमिचराः सरीसृपाद्याः तिर्यञ्चः तथा राजानः चक्रवर्तिनो बलदेववासुदेवप्रभृतयः तथा नराः सामान्यमनुष्याः श्रेष्ठिनः पुरमहत्तराः ब्राह्मणाश्चैते सर्वेऽपि स्वकीयानि स्थानानि दुःखिताः सन्त स्त्यजन्ति, यतः सर्वेषामपि प्राणिनां प्राणपरित्यागे महद् दुःखं समुत्पद्यत इति ॥५॥
टीकार्थ - इस संसार में जितने भी प्राणियों के आवास के-जीवित रहने के जितने भी स्थान हैं, योनियां हैं, वे सभी अनित्य-नश्वर हैं । यह दिग्दर्शन कराने हेतु आगमकार कहते हैं -
ज्योतिष्क, सौधर्म आदि देवगण, गंधर्व एवं राक्षस आठ प्रकार के व्यन्तर देव, दस प्रकार के भवनपति देव, पृथ्वी पर चलने वाले प्राणी, सरीसृप-पेट के बल रेंगने वाले तिर्यञ्च, बलदेव, वासुदेव तथा चक्रवर्ती आदि
(134

Translation AI Generated

## The Sutra Kritanga Sutra - Commentary

**The commentary explains the fault of those who do not renounce their vices:**

"Why is this the case for those who have not renounced their vices? In the world, those who are separate, who are distinct, who are burdened with karmas accumulated through the performance of virtuous and vicious actions, wander in the realms of torment like hell, etc. They themselves are bound by the karmas they have created, not by any other cause like God, etc. They enter the realms of torment like hell, etc., or they accumulate those karmas which are the cause of suffering. This shows the cause-and-effect relationship of karmas. And the being is not untouched or unaffected by the consequences of his evil actions. He does not attain liberation without experiencing the ripening of his karmas and without undergoing special austerities, initiation, etc."

**Commentary:**

The author of the scripture states that those who are not free from vicious and sinful actions, are distinct and separate from the path of liberation. They are bound by their karmas and wander in realms of torment like hell, etc. This is not due to any external cause like God, etc., but due to their own actions. They experience suffering because of their karmas. This establishes the cause-and-effect relationship between actions and suffering. The being cannot escape the consequences of his actions without experiencing them. He cannot attain liberation without undergoing special austerities, initiation, etc.

**Verse 5:**

"Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, Brahmanas, all these abandon their abodes when they are afflicted."

**Commentary:**

The commentary explains that all beings in this world, including Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, and Brahmanas, are subject to suffering and death. They all abandon their abodes when they are afflicted. This emphasizes the impermanence of all worldly things.

**Commentary:**

The author of the scripture states that all beings in this world, including Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, and Brahmanas, are subject to suffering and death. They all abandon their abodes when they are afflicted. This emphasizes the impermanence of all worldly things.

**Verse 5:**

"Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, Brahmanas, all these abandon their abodes when they are afflicted."

**Commentary:**

The commentary explains that all beings in this world, including Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, and Brahmanas, are subject to suffering and death. They all abandon their abodes when they are afflicted. This emphasizes the impermanence of all worldly things.

**Commentary:**

The author of the scripture states that all beings in this world, including Devas, Gandharvas, Rakshasas, Asuras, Earth-dwellers, Reptiles, Kings, Merchants, and Brahmanas, are subject to suffering and death. They all abandon their abodes when they are afflicted. This emphasizes the impermanence of all worldly things.