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 393

are अध्ययनं का सर्वथा परित्याग कर दिया था। कहने का अभिप्राय यह है कि भगवान ने स्वयं प्राणातिपात-हिंसा आदि पाप त्यागकर दूसरों को भी वैसा करने में स्थापित किया इनके त्याग की प्रेरणा दी । जो पुरुष स्वयं धर्म में अवस्थित नहीं है, धर्म का पालन नहीं करता, वह अन्य को धर्म में स्थापित करने में सक्षम नहीं हो सकता। कहा है जो मनुष्य कहता तो न्याय संगत है किन्तु अपने कथन से विपरीत चलता है, ऐसा करने वाला स्वयं अदान्त है - अपनी इन्द्रियों का दमन नहीं कर सका है, उनका वशगामी है । वह दूसरे को इन्द्रिय जयी नहीं बना सकता । अत: हे भगवन् आप इसे जानकर समस्त जगत स्वरूप को निश्चित कर पहले अपने आपका दमन करने में प्रवृत्त हुये । चार ज्ञान अधिपति, देवपूज्य तीर्थंकर भगवान महावीर मोक्ष प्राप्ति हेतु बलवीर्य-आत्मपराक्रम का समस्त बल का परिपूर्ण उपयोग करते हुए संयम पालन में उद्यत रहे । सुधर्मा स्वामी तीर्थंकर के गुणों का आख्यान कर अब अपने शिष्यों से कहते हैं ।
सोच्चा य धम्मं अरहंतभासियं, समाहितं अट्ठपदोवसुद्धं । तं सद्दहाणा य जणा अणाऊ, इंदा व देवाहिव आगमिस्संति तिबेमि ॥२९॥ च धर्ममद्भाषितं
समाहितमर्थपदोपशुद्धम् ।
तं श्रद्दधानाश्च जना अनायुष इन्द्र इव देवाधिपा आगमिष्यन्तीति ॥ ब्रवीमि ॥
छाया श्रुत्वा
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अनुवाद अर्हत द्वारा प्ररूपित, समाहित- युक्ति संगत तथा शुद्ध अर्थ व पद युक्त धर्म का श्रवण कर जो जन इसमें श्रद्धा करते हैं, वे मोक्ष प्राप्त करते हैं अथवा इन्द्र की ज्यों देवाधिप-देवताओं के अधिपति या स्वामी होते हैं ।
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टीका – 'सोच्चाय' इत्यिदि, श्रुत्वा च दुर्गतिधारणाद्धर्मं - श्रुत चारित्राख्यमर्हद्भिर्भाषितं सम्यगाख्यातमर्थपदानियुक्तयो हेतवो वा तैरुपशुद्धम् अवदातं सद्युक्तिकं सद्धेतकुं वा यदि वा अथैः- अभिधेयैः पदैश्च वाचकैः शब्दैः उप-सामीप्येन शुद्धं निर्दोषं तमेवम्भूतमर्हद्भिर्भाषितं धर्मं श्रद्दधानाः, तथाऽनुतिष्ठन्तो 'जना' लोका 'अनायुषः ' अपगतायुः कर्माणः सन्तः सिद्धाः सायुषश्चेन्द्राद्या देवाधिपा आगमिष्यन्तीति । इति शब्दः परिसमाप्तौ ब्रवीमीति पूर्ववत् ॥ २९ ॥ इति वीरस्तवाख्यं षष्ठमध्ययनं परिसमाप्तमिति ॥
टीकार्थ - जो दुर्गति में गिरने से बचाने का कारण है उसे धर्म कहा जाता है। वह श्रुत एवं चारित्र रूप है । वह अर्हंत्-तीर्थंकर द्वारा भाषित सम्यक् आख्यात है । युक्ति और हेतु से शुद्ध है, अर्थात् उत्तम समीचीन युक्ति तथा उत्तम समीचीन हेतु संगत है। वह अर्थ - अभिधेय तथा पद वाचक शब्दों की अपेक्षा से दोष रहित है, शुद्ध है । ऐसे अर्हत भाषित धर्म में जो जीव श्रद्धा रखते हैं उसका आचरण अनुसरण करते हैं। वे यदि आयुकर्म से रहित हो तो सिद्ध युक्त हो जाते हैं और यदि आयु सहित हो तो इन्द्र आदि के रूप में देवताओं स्वामी होते हैं । यहाँ इति शब्द समाप्ति का द्योतक है । ब्रवीमि बोलता हूँ यह पहले की ज्यों योजनीय
है ।
वीरस्तुति नामक छठा अध्ययन समाप्त हुआ ।
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Translation AI Generated

The study was completely abandoned. This means that the Lord himself abandoned sins like violence and killing, and inspired others to do the same. A man who is not himself established in Dharma, who does not follow Dharma, cannot establish others in Dharma. It is said that a man who speaks justly but acts contrary to his words is himself uncontrolled - he has not been able to control his senses, he is under their control. He cannot make another victorious over the senses. Therefore, O Lord, knowing this, you determined the nature of the entire world and first engaged in controlling yourself. The four omniscient, divine, Tirthankara Bhagwan Mahavira, using all the strength of their power and self-power, were engaged in the practice of restraint for the attainment of liberation. Sudharma Swami Tirthankara, narrating the qualities of the Tirthankara, now says to his disciples:

"Sochcha ya dhamma arahanta bhasiyam, samahitham atthapadovasuddham. Tam saddahana ya jana anaau, inda va devahi va agamissanti tibemi." ||29||

"Cha dharmam adbhasitam samahitham arthapadopa shuddham. Tam shraddhadhana ashcha jana anayusha indra iva devaadhipha agamishyanthi iti." || Bravimi ||

Shadow heard:

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Translation: Those who hear the Dharma, which is formulated by the Arhat, is collected, has a correct meaning and words, and have faith in it, attain liberation or become like Indra, the lord of the gods.

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Commentary: "Sochchaya" etc., hearing the Dharma, which is the form of Shruta and Charitra, spoken by the Arhats, is correctly explained, has correct meanings and words, or is purified by them, is well-reasoned, has good reasons, or is pure in terms of the words that are to be spoken, the words that are to be spoken, or the words that are to be spoken. Those who have faith in such Dharma spoken by the Arhats, and follow it, are "jana" people, "anayusha" those who have lost their karma, are Siddhas, or those who have life, are the lords of the gods like Indra. The word "iti" indicates the end. "Bravimi" I speak, as before. ||29|| Thus ends the sixth study called Veerasthava.

Commentary: Dharma is said to be that which saves from falling into hell. It is in the form of Shruta and Charitra. It is spoken by the Arhat-Tirthankara, correctly explained. It is pure in terms of reason and cause, i.e., it is consistent with the best appropriate reason and the best appropriate cause. It is free from defects in terms of the meaning to be conveyed and the words that are to be spoken. Those who have faith in such Dharma spoken by the Arhats, follow its practice. If they are free from karma, they become Siddhas, and if they have life, they become the lords of the gods like Indra. Here, the word "iti" indicates the end. "Bravimi" I speak, as before.

The sixth study called Veerasthuti is complete.

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