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 355

। नरकविभक्ति अध्ययनं .
द्वितीय उद्देशकः उक्तः प्रथमोद्देशकः, साम्प्रतं द्वितीयः समारम्भते-अस्य चायमभिसम्बन्धः, इहानन्तरोद्देशके यैः कर्मभिर्जन्तवो नरके पूत्पद्यन्ते यादृगवस्थाश्च भवन्त्येतत्प्रतिपादितम्, इहापि विशिष्टतरं तदेव प्रतिपाद्यते, इत्यनेव संबन्धे नायातस्यास्योद्देशकस्य सूत्रानुगमे अस्खलितादिगुणोपेतं सूत्रमुच्चारणीयं, तच्चेदम् - • पांचवे अध्ययन का दूसरा उद्देशक प्रारम्भ किया जाता है । पहला उद्देशक कहा जा चुका है । अब उससे आगे दूसरा उद्देशक कहा जाता है । इनका परस्पर सम्बन्ध यह है कि जिन जिन कर्मों के आचरण से प्राणी नरक में पैदा होते हैं, और वहाँ उनकी जो दशा होती है, यह पहले उद्देशक में कहा गया है । अब इस दूसरे उद्देशक में भी वही बात विशिष्टतर अधिक विस्तार के साथ प्रतिपादित की जाती है । इस सम्बन्ध से आयात इस उद्देशक के सूत्रानुगम में अस्खलित आदि गुण पूर्वक सूत्र का उच्चारण किया जाना चाहिए । वह सूत्र इस प्रकार है।
अहावरं सासयदुक्खधम्म, तं भे पवक्खामि जहातहेणं । बाला जहा दुक्कडकम्मकारी, वेदंति कम्माइं पुरेकडाइं ॥१॥ छाया - अथापरं शाश्वदुःखधर्म, तं भवतां प्रवक्ष्यामि याथातथ्येन ।
बाला यथा दुष्कृतकर्मकारिणो, वेदयन्ति कर्माणि पुराकृतानि । अनुवाद - श्री सुधर्मा स्वामी, जम्बुस्वामी आदि अपने अन्ते:वासियों से कहते हैं अब मैं दूसरे नरक के सम्बन्ध में, तथा दुष्कृत कर्म करने वाले प्राणी जिस प्रकार अपने पापों का फल भोगते हैं, इस सम्बन्ध में बतलाऊँगा ।
टीका - 'अथ' इत्यानन्तयें 'अपरम्' इत्युक्तादन्यद्वक्ष्यामीत्युत्तरेण सम्बन्धः शश्वद्भवतीति शाश्वतंयावदायुस्तच्च तदुःखं च शाश्वतदुःखं तद्धर्मः-स्वभावो यस्मिन्यस्य वा नरकस्य स तथातम्, एवम्भूतं नित्यदुः खस्वभावमक्षिनिमेषमपि कालमविद्यमानसुखलेशं 'याथातथ्येन' यथाव्यवस्थितं तथैव कथयामि, नात्रौ पचारोऽर्थवादो वा विद्यत इत्यर्थः, 'बालाः' परमार्थमजानाना विषयसुखलिप्सवः साम्प्रतक्षिणः कर्मविपाकमनपेक्षमाणा 'यथा' येन प्रकारेण दुष्टं कृतं दुष्कृतं तदेव कर्म-अनुष्ठानं तेन वा दुष्कृतेन कर्म-ज्ञानावरणादिकं तदुष्कृतकर्म तत्कर्तुं शीलं येषा ते दुष्कृतकर्मकारिणः त एवम्भूताः 'पुराकृतानि' जन्मान्तरार्जितानि कर्माणि यथा वेदयन्ति तथा कथयिष्यामीति ॥१२॥ यथा प्रतिज्ञात माह -
टीकार्थ - इस गाथा में अथ शब्द अनन्तर्ये-इसके पश्चात-इस अर्थ में प्रयुक्त हुआ है । जो बातें पहले कही जा चुकी है, उनसे आगे की दूसरी बातें अब मैं कहूँगा, ऐसा सन्दर्भ मिला लेना चाहिए । जो शाश्वत अर्थात् आयुपर्यन्त रहता है, उसे शाश्वत कहा जाता है । जो नरक स्वभावतः आयुपर्यन्त दुःख देता है, उसे शाश्वत दुःख धर्म कहा जाता है । वह नर्क प्राणियों को सदैव कष्ट देता रहता है । उसमें एक निमेष:आँख की पलक झपकने तक के समय के लिए सुख का अंश तक भी नहीं मिलता । ऐसे नरक का यथावत रूप में जैसा वह है, वैसा वर्णन करूँगा । उपचार या अर्थवाद के साथ जरा भी घटा बढ़ाकर नहीं कहूँगा । जो पुरुष, बाल, परमार्थ से अनभिज्ञ हैं सांसारिक सुख लिप्सु हैं, केवल वर्तमान को देखते हैं, कर्म विपाक-कर्मफल
327)

Translation AI Generated

The second objective of the fifth study is being commenced. The first objective has been stated. Now, the second objective is being stated. The connection between them is this: in the subsequent objective, it has been stated what actions cause beings to be born in hell and what their conditions are like. Here, the same thing is being stated in a more specific way. Thus, in accordance with the sūtra of this objective, which has been introduced, the sūtra should be uttered with qualities like being free from errors, etc. That sūtra is this:

**"Atha avaram sāsayadukkha-dhamma, tam bhe pavakkhāmi jahātaheṇaṁ. Bālā jahā dukkad-akamma-kārī, vedanti kammaiṁ purekadaiṁ."** (1)

**Commentary:**

"Atha" means "furthermore" or "in addition to what has been said before." "Avaram" means "another" or "different." "Sāsayadukkha-dhamma" means "the dharma of eternal suffering." "Tam" refers to the "sāsayadukkha-dhamma." "Bhe" means "to you" or "to all of you." "Pavakkhāmi" means "I will explain" or "I will tell you." "Jahātaheṇaṁ" means "truthfully" or "as it is." "Bālā" means "foolish" or "ignorant." "Jahā" means "just as" or "in the same way." "Dukkad-akamma-kārī" means "those who do evil deeds." "Vedanti" means "they experience" or "they suffer." "Kammaiṁ" means "their actions" or "their karma." "Purekadaiṁ" means "those done in the past" or "those done in previous lives."

**Translation:**

"Furthermore, I will explain to you truthfully the dharma of eternal suffering. Just as foolish people who do evil deeds experience the consequences of their actions done in the past, so too will I explain to you the consequences of your actions."

**Explanation:**

This verse is a continuation of the previous discussion about hell. The speaker is now going to explain in detail the nature of hell and the suffering that those who are born there experience. The speaker uses the analogy of foolish people who do evil deeds and then suffer the consequences of their actions. This is to illustrate that those who are born in hell are also suffering the consequences of their past actions.

The speaker emphasizes that he will explain the truth about hell without any embellishment or exaggeration. He will not try to make it sound more pleasant or less painful than it actually is. He will speak the truth, even if it is unpleasant.

The speaker also uses the term "sāsayadukkha-dhamma" to describe hell. This term literally means "the dharma of eternal suffering." This is a very important term because it highlights the fact that hell is not a temporary state of suffering. It is a state of eternal suffering.

The speaker is now going to explain in detail the different types of hell and the suffering that those who are born there experience. He will also explain how to avoid being born in hell.