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

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वैतालय अध्ययनं
इणमेव खणं विजाणिया, णो सुलभं बोहिं च आहियं । एवं सहिएऽहिपासए आह जिणो इणमेव से गाः ॥ १९ ॥
छाया इममेव क्षणं विज्ञाय नो सुलभं बोधिञ्च आख्यातम् । एवं सहितोऽधिपश्येद् आह जिन इदमेव शेषकाः ॥
अनुवाद - सहित - आत्महित प्रद ज्ञान आदि से युक्त मुनि यह चिंतन करे कि मोक्ष की साधना का यह मानव जीवन ही एक मौका है । सर्वज्ञ पुरुषों ने यह कहा है कि बोधि- सम्यक् ज्ञान प्राप्त करना सुलभ नहीं है - वह आसानी से नहीं मिल पाता । आदि तीर्थंकर भगवान ऋषभ ने यही उपदेश दिया था और दूसरे तीर्थंकरों ने भी इसी का निरूपण किया ।
टीका . 'किञ्च' इदमः प्रत्यक्षासन्नवाचित्वात् इमं द्रव्यक्षेत्रकालभावलक्षणं क्षणमवसरं ज्ञात्वा तदुचितं विधेयं, तथाहि द्रव्यं जङ्गमत्व पंचेन्द्रियत्वसुकुलोत्पत्तिमानुष्यलक्षणं क्षेत्रमप्यार्य्यदेशार्धषविंशति जनपद लक्षणं कालोऽप्यवसर्पिणी चतुर्थारकादिः धर्मप्रतिपत्तियोग्यलक्षणः भावश्च धर्मश्रवण तच्छ्रद्धानचारित्रावरणकर्म क्षयोपशमाहितविरतिप्रतिपत्त्युत्साहलक्षणः तदेवंविधं क्षणम् अवसरं परिज्ञाय तथा बोधिञ्च सम्यग्दर्शनावाप्तिलक्षणां नो सुलभामिति एवमाख्यातमवगम्य तदवाप्तौ तदनुरुपमेव कुर्य्यादिति शेष: अकृतधर्माणां पुनर्दुर्लभा बोधि:, तथाहि" लद्धेल्लियं च वोहिं अकरेंतो अणागयं च पत्थेंतो । अन्नं दाई वोहिं लब्भिसि कयरेण मोल्लेणं ?"
तदेवमुत्कृष्टतोऽपार्धपुद्गलपरावर्त्तप्रमाणकालेन पुनः सुदुर्लभा बोधिरित्येवं सहितो ज्ञानादिभिरधिपश्येत् बोधिसुदर्लभत्वं पर्य्यालोचयेत्, पाठान्तरं वा अहियासएति, परीषहानुदीर्णान् सम्यग् अधिसहेत एतच्चाह जिनोरागद्वेषजेता नाभेयोऽष्टापदे स्वान् सुतानुद्दिश्य, तथाऽन्येऽपि इदमेव शेषकाः जिना अभिहितवन्त इति ॥१९॥
I
टीकार्थ - गाथा में आया हुआ 'इण' इदं शब्द प्रत्यक्ष और समीप का बोधक है । अतएव इस द्रव्य, क्षेत्र, काल तथा भाव को मोक्ष साधन का अवसर समझकर मनुष्य को चाहिये कि वह उचित - करणीय कार्य करे । जंगम - गतिशील के रूप में पंचेन्द्रिय प्राणी के रूप में होना, उत्तम - सदाचरणयुक्त कुल में पैदा होना, मनुष्यत्व पाना-यह द्रव्य है । साढ़े पच्चीस जनपद परिमित आर्य देश क्षेत्र है । अवसर्पिणी कालचक्र तथा चतुर्थ आरक इत्यादि धर्म प्राप्ति के योग्य काल है । धर्म का श्रवण, उसमें श्रद्धोत्पत्ति - आस्था, दृढ़ विश्वास तथा चारित्रावरणीय कर्म के क्षयोपक्षम प्रसूत विरति को ग्रहण करने में उत्साह - यह अनुकूल अवसर है । ऐसा शुभ अवसर प्राप्त हुआ है, यह जानकर तथा सम्यक्दर्शन की प्राप्ति आसान नहीं है, इस शास्त्रीय कथन को समझकर वह साधक जिसे सम्यक्दर्शन प्राप्त है, तदनुरुप धर्माराधनामय कार्य करे। जिन्होंने धर्म का अनुष्ठान नहीं किया है उन्हें बोधि प्राप्त होना सुलभ नहीं है क्योंकि कहा है- जो ज्ञान प्राप्त हुआ है उसके अनुसार कार्य नहीं करते हुए तथा जो अनागत- अप्राप्त है उसकी अभ्यर्थना करतेहुए तुम कौन सी कीमत चुकाकर उस दूसरे ज्ञान को प्राप्त करोगे । अतः ज्ञान आदि से युक्त पुरुष को यह चिन्तन करना चाहिये कि उत्कृष्ट अर्ध पुद्गल परावर्त काल तक पुनः बोध प्राप्त करना कठिन है। मुनि बोध के दुर्लभपन को सदा ध्यान में रखे । यहां अहिपासए के स्थान पर अहियासए ऐसा पाठान्तर भी प्राप्त होता है । उसका अभिप्राय यह है कि साधु उत्पन्न हुए परीषहों को भलीभांति - स्थिरतापूर्वक सहे । नाभिनंदन आदि तीर्थंकर भगवान ऋषभ ने यह सिद्धान्त अष्टापद पर्वत पर अपने पुत्रों को उदिष्ट कर प्रतिपादित किये थे । अन्य तीर्थंकरों ने भी ऐसा ही कहा है।
ॐ
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Translation AI Generated

## Study of the Vaitalaya

This very moment, know this, it is not easy to attain enlightenment. Thus, the Jinas have said, this is the essence. || 19 ||

**Translation:**

The Jinas have said that enlightenment is not easily attained, even knowing this very moment. Thus, one should contemplate with the knowledge of self-benefit, that this human life is the only opportunity for the practice of liberation. The omniscient beings have said that enlightenment - perfect knowledge - is not easily attained, it is not easily found. The first Tirthankara, Lord Rishabha, gave this teaching, and the other Tirthankaras also expounded the same.

**Commentary:**

The word "kincha" here indicates the immediacy of the situation. Knowing this moment, characterized by the elements of substance, space, time, and state, one should perform the appropriate actions. For example, the substance is characterized by being mobile, having five senses, being born in a good family, and being human. The space is characterized by the twenty-five and a half Janapadas of the Aryadesha. The time is characterized by the descending time cycle and the fourth Arka, etc., which are conducive to attaining Dharma. The state is characterized by listening to Dharma, developing faith in it, practicing good conduct, the destruction and cessation of karmas that cover the soul, and the enthusiasm for attaining liberation. Knowing this moment, this opportunity, and understanding that enlightenment, characterized by attaining perfect vision, is not easily attained, one should act accordingly to attain it. For those who have not practiced Dharma, enlightenment is difficult to attain. As it is said, "Having obtained enlightenment, you do not act accordingly, and you seek what is not yet attained. What price will you pay to obtain that other enlightenment?"

Therefore, one who is endowed with knowledge, etc., should contemplate that enlightenment is very difficult to attain, even after a long period of time characterized by the reversal of half of the subtle particles. The alternative reading is "ahiyasaye," which means to patiently endure the trials and tribulations that arise. The Jinas, the conquerors of attachment and aversion, have taught this principle to their sons on the Ashtapadi mountain, and other Jinas have also said the same. || 19 ||

**Commentary on the Commentary:**

The word "ina" in the verse indicates something that is present and near. Therefore, understanding this moment, characterized by substance, space, time, and state, as an opportunity for the practice of liberation, one should perform the appropriate actions. The substance is characterized by being mobile, having five senses, being born in a good family, and being human. The space is characterized by the twenty-five and a half Janapadas of the Aryadesha. The time is characterized by the descending time cycle and the fourth Arka, etc., which are conducive to attaining Dharma. The state is characterized by listening to Dharma, developing faith in it, practicing good conduct, the destruction and cessation of karmas that cover the soul, and the enthusiasm for attaining liberation. Knowing this moment, this opportunity, and understanding that enlightenment, characterized by attaining perfect vision, is not easily attained, one should act accordingly to attain it. For those who have not practiced Dharma, enlightenment is difficult to attain. As it is said, "Having obtained enlightenment, you do not act accordingly, and you seek what is not yet attained. What price will you pay to obtain that other enlightenment?"

Therefore, one who is endowed with knowledge, etc., should contemplate that enlightenment is very difficult to attain, even after a long period of time characterized by the reversal of half of the subtle particles. The alternative reading is "ahiyasaye," which means to patiently endure the trials and tribulations that arise. The Jinas, the conquerors of attachment and aversion, have taught this principle to their sons on the Ashtapadi mountain, and other Jinas have also said the same. || 19 ||

**Om**

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