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
टीका - कर्म्म- क्रियानुष्ठानमित्येतदेके वीर्यमिति प्रवेदयन्ति, यदि वा कर्माष्टप्रकारं कारणे कार्योपचारात् तदेव वीर्यमिति प्रवेदयन्ति, तथाहि - औदयिक भावनिष्पन्नं कर्मेत्युपदिश्यते, औदयिकोऽपि च भावः कर्मोदय निष्पन्न एवं बालवीर्यं द्वितीयभेद स्त्वयं न विद्यते कर्मास्येत्यकर्मा-वीर्यान्तरायक्षयजनितं जीवस्स्य सहजं वीर्यमित्यर्थः च शब्दात् चारित्रमोहनीयोपशमक्षयोपशमजनितं च, हे सुव्रता ! एवम्भूतं पण्डितवीर्यं जानीत यूयं । आभ्यामेव द्वाभ्यां स्थानाभ्यां सकर्मकाकर्मकापादितबालपण्डितवीर्याभ्यां व्यवस्थितं वीर्यमित्युच्यते, यकाभ्यां च ययोर्वा व्यवस्थिता मर्त्येषु भवा मर्त्याः 'दिस्संत' इति दृश्यन्तेऽपदिश्यन्ते वा, तथाहि - नानाविधासु क्रियासु प्रवर्तमानमुत्साहबलसंपन्नं मर्त्यं दृष्ट्वा वीर्यवानयं मर्त्य इत्येवमपदिश्यते तथा तदावारककर्मणः क्षया दनन्तबलयुक्तोऽथं मर्त्य इत्येवमपदिश्यते दृश्यते चेति ॥२॥ यह बलवीर्यं कारणे कार्योपचारात्कर्मैव वीर्यत्वेनाभिहितं साम्प्रतं कारणे कार्योपचारादेव प्रमादं कर्मत्वेनापदिशन्नाह
टीकार्थ - क्रिया का अनुष्ठान करना उसे मूर्त रूप देना वीर्य है । ऐसा कई प्रतिपादित करते हैं । कई कारण में कार्य का उपचार करते हुए अष्टविध कर्मों को ही वीर्य के नाम से अभिहित करते हैं । जो उदय प्राप्त भाव से - औदयिक भाव से निष्पन्न होता है उसे कर्म कहा जाता है । औदयिक भाव भी कर्मोदय निष्पन्न है, वह बालवीर्य हैं ।
दूसरा भेद यह है कि जिसमें कर्म नहीं होते, उसे अकर्मा कहा जाता है । वह वीर्यान्तराय नामक कर्म के क्षीण होने से पैदा होने वाला जीव का स्वाभाविक-स्वभावगत वीर्य है । यहाँ च शब्द का जो प्रयोग हुआ है, तदनुसार चारित्रमोहनीय के उपशम या क्षयोपशम से उत्पन्न निर्मल, निर्दोष चारित्र वीर्य है । हे व्रतनिष्ठ साधकों ! वही पण्डित वीर्य है, इसे आप जाने । सकर्मक कर्मसहित तथा अकर्मक-कर्मरहित नामक वीर्य के दो भेद निरूपित हुए हैं । इन्हीं के द्वारा बाल वीर्य और पण्डित वीर्य व्यवस्थित व्याख्यात है । यों वीर्य दो भेद युक्त अभिहित हुआ है । मर्त्यलोक में जितने भी प्राणी हैं, वे इन्हीं दो भेदों में विभक्त हैं । यह देखा जाता है । अपदिष्ट किया जाता है- बताया जाता है । क्योंकि भिन्न-भिन्न प्रकार की क्रियाओं में उत्साह एवं बल सम्पन्न पुरुष को देखकर लोग कहते हैं, यह वीर्यवान पुरुष है । तथा वीर्यान्तराय कर्म के क्षीण होने से यह कहा जाता है कि यह अनन्त बलयुक्त पुरुष है ।
यहाँ कारण में कार्य का उपचार कर सूत्रकार ने कर्म को ही बालवीर्य कहा है। अब कारण में कार्य का उपचार कर सूत्रकार प्रमाद को कर्म के रूप में व्याख्यात करते हुए कहते हैं ।
पमायं कम्ममाहंसु, तब्भावादेसओ वावि,
छाया प्रमादं कर्ममाहुरप्रमादं
अप्पमायं
बालं
-
तहाऽवरं । वा ॥३॥
पंडियमेव
तथाऽपरम् ।
तद्भावादेशतो वाऽपि बालं पण्डितमेव वा ॥
❀
अनुवाद प्रमाद को कर्म तथा अप्रमाद को अकर्म कहा गया है । अतः प्रमाद के सद्भाव से होने से बालवीर्य तथा अप्रमाद के होने से पण्डितवीर्य घटित होता है ।
टीका प्रमाद्यन्ति-सदनुष्ठानरहिता भवन्ति प्राणिनो येन स प्रमादो-मद्यादिः, तथा चोक्तम्
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Translation AI Generated

## The Sutra Kritanga Sutra
**Commentary:** Some say that the performance of actions (karma) is itself viriya (energy). Others say that the eight types of karma, due to their role in causing effects, are viriya. As it is said: Karma is born from the arising of a state (audayika bhaava). And the arising state is also born from the arising of karma. This is called balaviriya (child-like energy). The second type is called akarma (non-karma), which is the innate energy of the jiva (soul) born from the destruction of the obstacle to viriya. This is the meaning of the word "cha" (and). The energy born from the destruction of the obstacles to charitra (conduct) and mohaniya (delusion) is called panditaviriya (wise energy). O Suvrata! Know this panditaviriya. Viriya is established through these two types: balaviriya and panditaviriya, which are further divided into karma-based and non-karma-based. Those who are established in these two types are called "dissanta" (seen) in the world of mortals. As it is said: When a mortal is seen performing various actions with enthusiasm and strength, he is called "viriyavan" (energetic). And when the obstacle to viriya is destroyed, he is called "ananta balayukta" (possessing infinite strength).

**Commentary:** The performance of actions, giving them a concrete form, is viriya. Many say so. Many others, while explaining the role of karma in causing effects, call the eight types of karma as viriya. That which is born from the arising of a state (audayika bhaava) is called karma. The arising state is also born from the arising of karma. This is called balaviriya (child-like energy).

The second type is called akarma (non-karma), which is the innate energy of the jiva (soul) born from the destruction of the obstacle to viriya. The use of the word "cha" (and) here indicates that the energy born from the destruction of the obstacles to charitra (conduct) and mohaniya (delusion) is called panditaviriya (wise energy). O virtuous ones! Know this panditaviriya. Viriya is established through these two types: balaviriya and panditaviriya, which are further divided into karma-based and non-karma-based. Thus, viriya is described as having two types. All beings in the mortal world are divided into these two types. This is seen and described. Because when a man is seen performing various actions with enthusiasm and strength, people say, "This man is energetic." And when the obstacle to viriya is destroyed, it is said, "This man is possessing infinite strength."

Here, the sutrakar (author of the sutra) has called karma as balaviriya, explaining the role of karma in causing effects. Now, explaining the role of karma in causing effects, the sutrakar describes pramada (negligence) as karma, saying:

**Pramaayam kammamaahansu, tabbhaavaadeso vaavi,
Chhaya pramaadam kammamaahurapramaadam
Appmaayam
Baalam
-
Tahaa'varam. Va ||3||
Pandiyameva
Tathaa'param.
Tadbhaavaadeshato vaa'pi baalam pandiyameva va ||**

**Translation:** Pramada (negligence) is called karma and apramaada (non-negligence) is called akarma. Therefore, balaviriya arises from the presence of pramada and panditaviriya arises from the presence of apramaada.

**Commentary:** Those who are negligent (pramadyanti) are those who do not perform their duties properly. This pramada is like intoxication, etc. As it is said: