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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श्री
सूत्रकृताङ्ग सूत्रम्
टीकार्थ - यहां पर उर्ध्व, अध और तिर्यक् कहकर क्षेत्र प्राणातिपातका क्षेत्रगत हिंसा का ग्रहण किया गया है, जो प्राणी त्रास पाते हैं, त्रस्त होते प्रतीत होते हैं वे त्रस कहे जाते हैं, द्विइन्द्रिय, त्रिइन्द्रिय, चउरिन्द्रिय, पंचेन्द्रिय पर्याप्त, तथा अपर्याप्त ये उनके भेद हैं, जो प्राणी चलते फिरते नहीं, सदा स्थिर या अडोल रहते हैं। वे स्थावर कहलाते हैं । उन स्तिति शील प्राणियों में पृथ्वी, पानी, अग्नि, वायु, वनस्पति, सूक्ष्म, बादर, पर्याप्त और अपर्याप्त के रूप में भेद होते हैं, यहां त्रस और स्थावर जीवों की हिंसा का प्रतिषेध करते हुए द्रव्य प्राणातिपात का ग्रहण किया गया है, सब समय में अर्थात् सभी स्थितियों में प्राणियों की हिंसा नहीं करनी चाहिए, ऐसा प्रतिपादित कर काल एवं भाव के भेद से प्राणातिपात का ग्रहण किया गया है - चवदह जीव स्थान माने गए हैं। उनमें तीनकरण - कृत कारित और अनुमोदित, तीन योग-मन, वचन तथा काय द्वारा प्राणातिपात से जीव हिंसा से निवृत्त हो जाना चाहिए। ऐसा प्रतिपादित कर एक चरण कम दो गाथाओं द्वारा प्राणातिपात आदि मूल गुणों का निरूपण किया गया है। उन समग्र मूलगुणों और उत्तर गुणों का फल प्रतिपादित करने हेतु चतुर्थचरण में कहा है कि कर्म रूप दाह-जलन के उपशम को शांति कहा जाता है। शांति ही निर्वाण या मोक्ष पद हैवहां समस्त दुःख निवृत हो जाते हैं, चरण करण का सम्यक् चारित्र का परिपालन करने वाले साधु को वह अवश्य ही प्राप्त होता है।
समस्त अध्ययन के अर्थ - अभिप्राय का उपसंहार करते हुए कहते हैं ।
इमं च धम्ममादाय, कासवेण वेदितं । कुज्जा भिक्खू गिलाणस्स, अगिलाए समाहिए ॥ २१ ॥
छाया
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इमञ्च धर्ममादाय काश्यपेन प्रवेदितम् । कुर्य्याद् भिक्षुग्लनस्याग्लानतया समाहितः ॥
अनुवाद - काश्यप गौत्रीय भगवान महावीर द्वारा प्रवेदित इस धर्म को अंगीकार कर साधु समाधियुक्त रहता हुआ ग्लान- रुग्ण साधु की अग्लान भाव मन में घृणा या ग्लानि न लाते हुए सेवा करे ।
टीका 'इमं च धम्ममि 'त्यादि, 'इम' मिति पूर्वोक्तं मूलोत्तरगुण रूपं श्रुतचारित्राख्यं वा दुर्गतिधारणात् धर्मम् 'आदाय' आचार्योपदेशेन गृहीत्वा किम्भूतमितितदेव विशिनष्टि - 'काश्यपेन' श्री मन्महावीरवर्धमानस्वामिनासमुत्पन्नदिव्यज्ञानेन भव्यसत्त्वाभ्युद्धरणाभिलाषिणा 'प्रवेदितम्' आख्यातं समधिगम्य 'भिक्षुः ' साधुः परीषहोपसगैरतर्जितो ग्लानस्यापरस्य साधोर्वैयावृत्त्यं कुर्यात्, कथमिति ? स्वतोऽग्लानतया यथाशक्ति 'समाहित' इति समाधिं प्राप्तः, इदमुक्तं भवति - कृतकृत्योऽहमिति मन्यमानो वैयावृत्त्यादिकं कुर्यादिति ।
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टीकार्थ साधु मूल गुणात्मक तथा उत्तर गुणमय श्रुतचारित्र रूप तथा दुर्गति निवारक धर्म को आचार्य
गुरु के उपदेश से ग्रहण कर रुग्ण साधु का वैया वृत्य करे । वह धर्म कैसा है ? यह प्रतिपादित करने हेतु उसकी विशेषता दिखलाते हैं। जिन्हें दिव्य ज्ञान उत्पन्न हुआ उन प्रभु महावीर, वर्धमान ने इस धर्म को प्रवेदित किया - आख्यात किया, इसे समाधिगत प्राप्त कर साधु परीषहों और उपसर्गों से व्यथित - अधीर न होता हुआ अन्य रुग्ण साधु का वैयावृत्य-सेवा करे। किस प्रकार करे ? यह बतलाते हैं- स्वयं अग्लान भाव से स्वयं ग्लान न होते हुए, घृणा न करते हुए यथाशक्ति समाधिस्थ - आत्मस्थ होता हुआ वैसा करे। कहने का आशय यह
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Translation AI Generated

## **The Sutra Kritanga Sutra**

**Commentary:** Here, the terms "upward," "downward," and "across" are used to encompass the field of violence against living beings, which is categorized as violence within the field. Those beings who experience suffering, who appear to be suffering, are called "suffering beings." They are classified as having two, three, four, or five senses, and are further divided into those who are fully developed and those who are not fully developed. Those beings who do not move about, who remain stationary or immobile, are called "stationary beings." Among these stationary beings, there are distinctions such as earth, water, fire, air, plants, subtle beings, clouds, fully developed, and not fully developed. Here, while prohibiting violence against both suffering and stationary beings, the concept of "dravya pranatipat" (violence against the substance of life) is embraced. It is stated that one should not engage in violence against living beings at all times, in all situations. This is further elaborated by considering the distinctions of time and intention in relation to "pranatipat." Fourteen realms of existence are recognized. Within these realms, there are three types of actions: those committed, those caused, and those approved. Through the three yogas (mind, speech, and body), one should refrain from violence against living beings, thus abstaining from "pranatipat." This is explained in two verses, with one less line, which describe the fundamental virtues and their consequences. To elaborate on the fruits of these fundamental and consequential virtues, the fourth chapter states that the alleviation of the burning and scorching caused by karma is called "peace." This peace is the state of liberation or nirvana, where all suffering ceases. This state is attained by the virtuous, who diligently practice the right conduct.

**Summary of the meaning and intention of the entire study:**

**"Having received this Dharma, let it be known by Kashyapa. A monk, even when ill, should attend to the needs of another monk who is ill, without feeling any aversion or disgust." (Verse 21)**

**Shadow:**

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**"This Dharma has been proclaimed by Kashyapa. A monk, even when ill, should attend to the needs of another monk who is ill, with a mind free from aversion or disgust."**

**Translation:** Having embraced this Dharma, proclaimed by the Lord Mahavira, who belonged to the Kashyapa clan, a monk should remain in a state of meditation and attend to the needs of an ill monk, without feeling any aversion or disgust towards their illness.

**Commentary:** The phrase "having received this Dharma" refers to the fundamental and consequential virtues, as well as the Shrutacharitra, which is the path to liberation and the avoidance of suffering. This Dharma is received through the teachings of the Acharya (spiritual teacher). The commentary then explains the nature of this Dharma: it was proclaimed by the Lord Mahavira, who possessed divine knowledge and a desire to liberate all beings. A monk, who has attained this Dharma, should not be disturbed by external factors or difficulties, and should attend to the needs of another ill monk. How should they do this? They should do so with a mind free from aversion or disgust, and with a sense of equanimity, as if they themselves were not ill. This means that they should not think, "I have already achieved my goal," and then neglect their duty to care for the other monk.