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 274

श्री सूत्रकृताङ्ग सूत्रम् युक्तिरप्येवमेव स्थिता, यतः कारणानुरूपं कार्यमुत्पद्यते, तद्यथा शालिबीजाच्छाल्यङ्कुरो जायते न यवाङ्कुर इत्येवमिहत्यात् सुखान्मुक्तिसुखमुपजायते, न तु लोचादिरुपात् दुःखादिति, तथा ह्यागमोऽप्येवमेव व्यवस्थित:
"मणुण्णं भोयणं भोच्चा, मणुण्णां समणासणं । मणुण्णंसि अगारं सि, मणुण्णं झयए मुणी ॥१॥" छाया - मनोज्ञं भोजनं भुक्त्वा मनोज्ञे शयनासने । मनोज्ञेगारे मनोज्ञं ध्यायेन्मुनिः ॥२॥ तथा
"मृद्वी शय्या प्रातरूत्थाय पेया, भक्तं मध्ये पानकं चापराह्ने । द्राक्षाखण्डं शर्करा चार्द्धरात्रे, मोक्षश्चान्ते शाक्यपुत्रेण दृष्टः ॥१॥
___ इत्यतो मनोज्ञाहारविहारादेश्चित्तस्वास्थ्यं ततः समाधिरूत्पद्यते समाधेश्च मुक्त्यवाप्तिः, अतः स्थितमेतत्सुखेनैव सुखावाप्तिः न पुनः कदाचनापि लोचादिना कायक्लेशेन सुखावाप्तिरिति स्थितं, इत्येवं व्यामूढमतयो ये केचन शाक्यादयः 'तत्र' तस्मिन्मोक्षविचारप्रस्तावे समुपस्थिते आराद्यातः सर्वहेयधर्मेभ्य इत्यार्यो मार्गो जैनेन्द्रशासनप्रतिपादितो मोक्षमार्गस्तं ये परिहरन्ति, तथा च 'परमं च समाधि' ज्ञानदर्शनचारित्रात्मकं ये त्यजन्ति तेऽज्ञाः संसारान्तर्वर्तिनः सदा भवन्ति, तथाहि-यत्तैरभिहितं-कारणानुरूपं कार्यमिति, तन्नायमेकान्तो, यतः शृङ्गाच्छरो जायते गोमयावृश्चिको गोलोमाविलोमादिभ्यो दूर्वेति, यदपि मनोज्ञाहारादिकमुपन्यस्तं सुखकारणत्वेन तदपिविशूचिकादिसंभवाद् व्यभिचारीति, अपिच-इदं वैषयिकं सुखं दुःखप्रतीकारहेतुत्वात् सुखाभासतया सुखमेव न भवति, तदुक्तम् -
"दुःखात्मकेषु विषयेषु सुखाभिमानः,सौख्यात्मकेषु नियमादिषुदुःखबुद्धिः। उत्कीर्णवर्णपद पङ्क्तिरिवान्यरूपा, सारूप्यमेति विपरीतगतिप्रयोगात् ॥१॥".
इति, कुतस्तत्परमानन्दरूपस्यात्यन्तिकस्य मोक्षसुखस्य कारणं भवति, यदपि च लोचभूशयनभिक्षाटन
क्षुत्पिपासादंशमशकादिकं दुःखकारणत्वेन भवतोपन्यस्तं तदत्यन्ताल्पसत्त्वानाम परमार्थदृशां, महापुरुषाणां तु स्वार्थाभ्युपगमप्रवृत्तानां परमार्थचिन्तैकतानानां महासत्त्वतया सर्वमेवैतत्सुखायैवेति तथा चोक्तम् -
तणसंथारनिविण्णोवि मुनिवरो भट्ठरागमयमोहो । जं पावइमुत्तिसुहं कत्तो तं चक्कवट्टीवि ?॥१॥ तथा । छाया-तृण संस्तरनिषण्णोऽपि मुनिवरो भ्रष्टरागमदमोहः। यत्प्राप्नोति मुक्तिसुखं कुतस्तत् चक्रवर्त्यपितश ।। "दुखं दुष्कृतसंक्षयाय महतां क्षान्तेः पदं वैरिणः, कायस्याशुचिता विरागपदवी संवेगहेतुर्जरा । सर्वत्याग महोत्सवाय मरणं जातिः सुहृत्प्रीतये, संपद्भिः परिपूरितं जगदिदं स्थानं विपत्तेः कुतः? ॥१॥"
इति, अपिच-एकान्तेन सुखेनैव सुखेऽभ्युपगम्यमानेविचित्रसंसाराभावः स्यात्, तथा स्वर्गस्थानां नित्यसुखिनां पुनरपि सुखानुभूतेस्तत्रैवोत्पत्तिः स्यात्, तथा नारकाणां च पुनर्दु:खानुभवात्तत्रैवोत्पत्तेः, न नानागत्या विचित्रता संसारक्य स्यात्, नचैतत् दृष्टमिष्टं चेति ॥६॥ अतोव्यपदिश्यते -
टीकार्थ - मतान्तर का निराकरण करने हेतु सूत्रकार उसे पूर्व पक्ष के रूप में उपस्थित करते हुए कहते हैं-मोक्षप्राप्ति के विचार के सन्दर्भ में शाक्यादि मतवादी तथा केश लुंचन आदि के परिषह से पीडित स्वयूथ्य-अपने परंपरानुवर्ती जनों का कहना है । यहां प्रस्तुत गाथा में तु शब्द पूर्व वर्णित सचित्त जल आदि के परिभोग की विशेषता बताने का सूचक है । तदनुसार वे प्रतिपादित करते हैं कि सुख से ही सुख मिलता है । सभी प्राणी सुख में अभिरत रहते हैं, दुःख से उद्वेजित होते हैं-व्यथित होते हैं । इसलिए सुखार्थी-जो सुख
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परपरिभवक्षुत्पिपासादंशमशका

Translation AI Generated

The Sutra of the Sri Sutra Kritanga states that the effect arises according to the cause. Just as a sprout of rice arises from a seed of rice, and not a sprout of barley, so here, from happiness, the happiness of liberation arises, and not from pain, such as eye disease, etc. Thus, the Agama also states the same:

"Manunna bhoyanam bhocca, manunna samanasanam. Manunnasin agaram si, manunna jhayaye muni." (1)

Commentary: Having eaten delicious food, the Muni should meditate in a comfortable bed, in a comfortable house. (2)

Similarly,

"Mridvi sayya pratarutthaya peya, bhaktam madhye panakam chaparahne. Drakshakhandam sarkara charrdharatre, mokshaschanthe shakyaputrena drishtah." (1)

Therefore, from delicious food and recreation, mental health arises, and from mental health, liberation is attained. Therefore, it is established that happiness is attained only through happiness, and never through pain, such as eye disease, etc. Thus, those who are confused, such as the Shakyas, etc., who reject the path of Jainism, which is the path of liberation, as stated in the Agama, when faced with the question of liberation, are ignorant and remain within the cycle of birth and death. For, what they say, that the effect arises according to the cause, is not absolute. For, an arrow arises from a horn, a scorpion from cow dung, a worm from a ball of dung, etc. Even though delicious food, etc., is presented as the cause of happiness, it is also subject to change, as it can lead to diseases like fever, etc. Moreover, this worldly happiness is merely an illusion of happiness, as it is a means of overcoming pain. As it is said:

"Dukhatmakeṣu viṣayeṣu sukhabhimānaḥ, saukyātmakeṣu niyamādiṣuduḥkhabuddhiḥ. Utkiṛṇavarṇapadapanktirivanyarūpā, sārupyamaiti viparītagatiprayogāt." (1)

Therefore, how can this worldly happiness be the cause of the ultimate happiness of liberation, which is the form of supreme bliss? Even though pain, such as eye disease, sleep, begging, hunger, thirst, bites, and itching, is presented as the cause of pain, this is only for those who are of low virtue. For those who are of great virtue, who are great men, who are devoted to their own interests, and who are focused on the ultimate truth, all this is for happiness. As it is said:

"Tanasantharaniviṇṇovi munivaro bhattharāgamayamaho. Jam pāvaimuttisūham katto tam chakkavaṭṭīvi?" (1)

Commentary: Even though the Muni is seated on a bed of grass, he is free from attachment, anger, and delusion. How can he attain the happiness of liberation, who is like a king?

"Dukham duṣkṛtasankṣayāya mahatām kṣānteḥ padam vairinaḥ, kāyasya aśucitā virāgapadavi samvegahetuḥ jarā. Sarvatyāga mahotsavāya maraṇam jātiḥ suhṛtprītaye, sampadbhiḥ paripūrītam jagadidaṁ sthānam vipatteḥ kutaḥ?" (1)

Moreover, if happiness were the only cause of happiness, then there would be no diversity in the cycle of birth and death. And, those who are in heaven, who are eternally happy, would be reborn there again, because they experience happiness. Similarly, those who are in hell would be reborn there again, because they experience pain. There would be no diversity in the cycle of birth and death, due to different births. And, this is not seen, nor is it desirable. Therefore, it is refuted.

Commentary: In order to refute the opposing view, the Sutrakar presents it as the opposing argument, saying that those who follow the Shakyas, etc., and those who are tormented by the pain of cutting their hair, etc., and their followers, say that happiness is attained only through happiness. Here, the word "tu" indicates that the previous verse describes the characteristics of the consumption of water, etc., with awareness. According to this, they state that happiness is attained only through happiness. All beings are attached to happiness and are distressed and troubled by pain. Therefore, those who seek happiness, who are seeking happiness,
(246)
paraparivhavakṣutpipāsādaṁśamaśakā