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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उपसर्गाध्ययनं प्रकार अपनी आत्मा को समाधि उत्पन्न होती है, वैसा नहीं करने अपटुता अयोग्यता के कारण साधु स्वयं असमर्थ हो जाता है । ऐसा होने से उसका कार्य यथाविधी नहीं चल पाता । अतएव जिस प्रकार अपनी आत्मा को समाधि उत्पन्न हो, रुग्ण की आत्मा को समाधि उत्पन्न हो, उसी प्रकार आहारादि उसे देना चाहिए ।
ॐ ॐ ॐ
संखाय पेसलं धम्मं, दिट्ठिमं परिनिव्वुडे । उवसग्गे नियामित्ता, आमोक्खाए परिव्वज्जाऽसि ॥ २१ ॥ त्तिबेमि ॥
छाया संख्या पेशलं धर्मं, दृष्टिमान् परिनिर्वृतः ।
उपसर्गान् नियम्य आमोक्षाय परिव्रजेदिति ब्रवीमि ॥
अनुवाद - दृष्टिमान - पदार्थ के सत्यस्वरूप का द्रष्टा, परिनिर्वृत-प्रशांत मुनि इस पेशल - उत्तम धर्म जानकर उपसर्गों को सहता हुआ मोक्ष प्राप्त करने तक संयम का प्रतिपालन करे । मैं ऐसा कहता हूँ ।
टीका किं कृत्वैत द्विधेयमिति दर्शयितुमाह- 'संखाये 'त्यादि, संख्याय - ज्ञात्वा कं ? ' धर्मं ' सर्वज्ञ प्रणीतं श्रुतचारित्राख्य भेदभिन्नं 'पेशलम्' इति सुश्लिष्टं प्राणिनामहिंसादि प्रवृत्त्या प्रीतिकारणं, किम्भूतमिति दर्शयति-दर्शनं दृष्टिः सद्भूतपदार्थगतासम्यग्दर्शनमित्यर्थः सा विद्यते यस्यासौ दृष्टिमान् यथावस्थितपदार्थ परिच्छेद वानित्यर्थः, तथा ‘परिनिर्वृतो' रागद्वेष विरहाच्छान्ती भूतस्तदेवं धर्म पेशलं परिसंख्याय दृष्टिमान् परिनिर्वृत उपसर्गाननुकूल प्रतिकूलान्नियम्य-संयम्यसोढा नोपसगैरूपसर्गितोऽसमञ्जसं विदध्यादित्येवम्' आमोक्षाय' अशेषकर्मक्षय प्राप्तिं यावत् परि-समन्तात् व्रजेत् - संयमानुष्ठानोद्युक्तो भवेत् परिव्रजेद्, इतिः परिसमाप्त्यर्थे ब्रवीमीति पूर्ववत् ॥२१॥
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उपसर्ग परिज्ञायास्तृतीयोद्देशकः समाप्त ॥३॥
टीकार्थ - क्या करके साधु को इस प्रकार करना चाहिए। इसका दिग्दर्शन कराने हेतु सूत्रकार कहते हैं - साधु को, सर्वज्ञ प्रतिपादित श्रुत एवं चारित्र रूप धर्म को जानकर आत्मसात् करे कि वह सुगठित सुव्यवस्थितव्रतादि परिभाषित है, अहिंसा आदि में प्रवृत होने के कारण प्राणियों के लिए प्रीतिप्रद है ऐसा करना चाहिए ज्यों आगे बतलाया जा रहा है, वह साधु कैसा है ? यह बतलाते हैं- पदार्थों के यथार्थ या सत्यस्वरूप को देखना उसमें विश्वास करना सम्यक दर्शन है, उसे दृष्टि कहा जाता है । वह जिसमें विद्यमान है उसे दृष्टिमान कहते है। दूसरे शब्दों में जो पुरुष पदार्थों के वास्तविक स्वरूप को जानता है, वह दृष्टिमान है, वैसे पुरुष को परिनिर्वृत कहा जाता है । यों उत्तम धर्म को जानकर, पदार्थों के यथार्थ स्वरूप का द्रष्टा शांत प्रशांत भावापन्न मुनि अनुकूल एवं प्रतिकूल उपसर्गों को सहन करे । उपसर्गों को सहने में बाधा, कठिनाई उत्पन्न होने पर वह कोई ऐसा कार्य न करे जो उचित न हो, इस प्रकार वह मुनि जब तक समस्त कर्मों के क्षय के परिणाम स्वरूप मोक्ष को प्राप्त न हो जाय तब तक संयम के अनुष्ठान में भलीभांति उद्युक्त तत्पर रहे । इति शब्द यहाँ समाप्ति के
अर्थ में आया है । ब्रवीमि पहले की ज्यों योजनीय है ।
उपसर्ग परिज्ञा का तीसरा उद्देशक समाप्त हुआ ।
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Translation AI Generated

The study of *upasarga* (obstacles) is a way to generate *samadhi* (meditation) in one's own soul. If one is unable to do this due to *apatuta* (incompetence) or *ayogyata* (inability), then the *sadhu* (saint) becomes incapable of doing it themselves. When this happens, their work does not proceed as it should. Therefore, just as one should generate *samadhi* in their own soul, one should also generate *samadhi* in the soul of the sick person, and give them food and other things accordingly.

ॐ ॐ ॐ

*Sankaaye pesalam dhammam, ditthimang parinivvuḍe. Uvasagge niyamittā, āmokkaaye parivvajja'asi.* || 21 || *ttibemi.*

*Chāyā sankhā pesalam dharmam, dṛṣṭimān parinirvṛtaḥ.
Upasargān niyamya āmokṣāya parivrajediti bravīmi.*

Translation: The wise one, the seer of the true nature of things, the tranquil muni, knowing this excellent Dharma, should practice restraint, enduring the *upasarga* (obstacles) until he attains liberation. I say so.

Commentary: To show what is to be done in this dilemma, the sutra-kāra says: "Knowing what? *Dharma*, the well-defined, distinct *śruta* and *cāritra* (scripture and conduct) established by the omniscient one, which is *pesala* (excellent), pleasing to beings due to its practice of non-violence, etc. What is this? It is explained: *darśana* (vision) is *dṛṣṭi* (sight), which is the correct vision of the true nature of things. He in whom this exists is *dṛṣṭimān* (the seer), meaning he who understands the nature of things as they are. Similarly, *parinirvṛta* (tranquil) is one who is free from attachment and aversion, and is peaceful. Thus, knowing this excellent Dharma, the seer, the tranquil muni, should endure the *upasarga* (obstacles), both favorable and unfavorable, by controlling them, not being overcome by them, and not doing anything inappropriate. Thus, he should strive for *āmokṣa* (liberation), the destruction of all karma, until he attains it. *Parivrajed* (he should practice restraint) means he should be engaged in the practice of restraint. *Bravīmi* (I say so) is used here to indicate completion, as before. || 21 ||

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*Upasarga parijñāyāstṛtīyoddeśakaḥ samāptaḥ.* || 3 ||

Commentary: What should the *sadhu* (saint) do in this way? To show this, the sutra-kāra says: The *sadhu* should know and assimilate the *śruta* and *cāritra* (scripture and conduct) established by the omniscient one, knowing that it is well-defined, well-organized, and defined by vows, etc., and that it is pleasing to beings because it is inclined towards non-violence, etc., as will be explained later. What kind of *sadhu* is this? It is explained: To see the true nature of things, to have faith in it, is *samyak darśana* (right vision), which is called *dṛṣṭi* (sight). He in whom this exists is called *dṛṣṭimān* (the seer). In other words, the man who knows the true nature of things is *dṛṣṭimān*. Such a man is called *parinirvṛta* (tranquil). Thus, knowing the excellent Dharma, the seer, the tranquil, peaceful muni, should endure the favorable and unfavorable *upasarga* (obstacles). When there is an obstacle or difficulty in enduring the *upasarga*, he should not do anything that is not appropriate. Thus, the muni should be fully engaged in the practice of restraint until he attains liberation, the result of the destruction of all karma. The word *iti* here is used to indicate completion. *Bravīmi* should be connected as before.

The third section of the *Upasarga parijñā* (knowledge of obstacles) is complete.

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