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 430

श्री सूत्रकृताङ्ग सूत्रम् । अज्ञान मूलक पराक्रम जीव को पुनः पुनः कष्ट देता है, दुःख देता है । जीव ज्यों ज्यों दुःख भोगता है उसके अशुभ परिणाम बढ़ते जाते हैं।
टीका - नयनशीलो नेता, नयतेस्ताच्छीलिकस्तृन्, स चात्र सम्यग्दर्शन ज्ञानचारित्रात्मको मोक्षमार्गः श्रुतचारित्ररूपो वा धर्मो मोक्षनयनशीलत्वात् गृह्यते, तं मार्ग धर्म वा मोक्षं प्रति नेतारं सुष्ठु तीर्थकरादिभिवाख्यातं स्वाख्यातं तम् 'उपादाय' गृहीत्वा 'सम्यक्' 'मोक्षाय ईहते-चेष्टते ध्यानाध्ययनादावुद्यमं विधत्ते, धर्मध्यानरोहणा लम्बनाहाय-'भूयो भूयः' पौनः पुन्येन यद्वालवीर्यं तदतीतानागतानन्त भव ग्रहणे-(ग्र. ५०००) बु दुःख मावासयतीति दुःखावासं वर्तते, यथा-यथा च बालवीर्यवान् नरकादिषु दुःखावासेषु पर्यटति तथा तथा चास्याशुभाध्यवसायित्वादशुभमेव प्रवर्धते इत्येवं संसार स्वरूपमनुप्रेक्षमाणस्य धर्मध्यानं प्रवर्तत इति ॥२१॥
टीकार्थ - नयनशील नेता कहा जाता है । यहाँ नेता पद में ताच्छीलिक-तृन के अनुसार 'नी' धातु के साथ तृन् प्रत्यय लगा है । जो ले जाता है-सन्मार्ग पर अग्रसर करता है, वह नेता या नायक कहा जाता है । यहाँ सम्यक्, ज्ञान, दर्शन एवं चारित्र मूलक मोक्षमार्ग को नेता के रूप में अभिहित किया गया है, अथवा श्रुत एवं चारित्र मूलक धर्म यहाँ नेता पद से गृहीत होता है, क्योंकि वह जीव को मोक्ष की ओर ले जाता है । तीर्थंकरों ने उसी पथ को मोक्ष का नेता बताया । अतः बुद्धिशील पुरुष उसे ग्रहण कर ध्यान, अध्ययन आदि में उद्यमशील होते हैं । सूत्रकार जीव को ध्यान के पथ पर आरोहण करने में-उपर चढ़ाने में प्रेरित करने हेतु कहते हैं-कि बालवीर्य अतीत-भूत, अनागत-भविष्य में अनन्त भवों में पुनः पुनः दुःखावास मूलक है, अर्थात् बालवीर्य युक्त पुरुष ज्यों ज्यों नरक आदि यातना स्थानों में पर्यटन करता है, त्यों त्यों अपने अशुभ-दोष युक्त या सावद्य अध्यवसाय-परिणाम होने के कारण अशुभ की ही वृद्धि करता है । यों जो पुरुष संसार के दुःखमय स्वरूप की अनुप्रेक्षण चिंतन करता है, धर्म ध्यान में उसका चित्त प्रवृत्त होता है, लगता है।
ठाणी विविहठाणाणि, चइस्संति ण संसओ ।
अणियते अयं वासे, णाय एहि सुहीहि य ॥१२॥ छाया - स्थानिनो विविधस्थानानि त्यक्ष्यन्ति न संशयः ।
अनित्योऽयं वासः, ज्ञातिभिः सुहृद्भिश्च ॥ अनुवाद - विविध स्थानों के स्थानी-अधिपति या अधिनायक एक दिन अवश्य ही अपने स्थानों से च्युत होंगे । ज्ञातिजनों एवं मित्रों का संवास-साहचर्य भी अनित्य है ।
___टीका - साम्प्रतम् नित्यभावनामधिकृत्याह-स्थानानि विद्यन्ते येषां ते स्थानिनः तद्यथा-देवलोके इन्द्रस्तत्सामानिकत्रायस्त्रिंशत्पार्षद्यादीनि मनुष्येष्वपि चक्रवर्तिबलदेववासुदेवमहामण्डलिकादीनि तिर्यक्ष्वपि यानिकानिचिदिष्टानि भोगभूम्यादौ स्थानानि तानि सर्वाण्यपि विविधानि-नाना प्रकाराण्युत्तमाधममध्यमानि ते स्थानिनस्त्यक्ष्यन्ति, नात्र संशयो विधेय इति, तथा चोक्तम् -
"अशाश्वतानि स्थानानि सर्वाणि दिवि चेह च । देवासुर मनुष्याणामृद्धयश्च सुखानि च ॥१॥"
तथाऽयं 'ज्ञातिभिः' बन्धुभिः सार्धं सहायैश्च मित्रैः सुहृद्भिर्यः संवासः सोऽनित्योऽशाश्वत इति, तथा चोक्तम् -
(402

Translation AI Generated

The **Shri Sutra Kritanga Sutra** states: Ignorance-based vigor repeatedly causes suffering and pain to the soul. As the soul experiences suffering, its inauspicious consequences increase.

**Commentary:** A **Nayanashila** leader is one who guides towards liberation. Here, the term "leader" is derived from the root "ni" with the suffix "trin" according to the **Taachchhelika-trin** grammar. One who leads or guides towards the right path is called a leader or guide. Here, the **Samyak**, **Jnana**, **Darshan**, and **Charitra**-based path to liberation is referred to as the leader, or the **Shruta** and **Charitra**-based Dharma is considered the leader, as it guides the soul towards liberation. The **Tirthankaras** have explained this path as the leader of liberation. Therefore, wise individuals embrace this path and strive through meditation, study, and other efforts. The Sutrakar encourages the soul to ascend the path of meditation, stating that **Balaviry** is rooted in endless births, both past, present, and future, meaning that those with **Balaviry** repeatedly wander through places of suffering like hell, and due to their inauspicious actions and consequences, their inauspiciousness increases. Thus, those who contemplate the suffering nature of the world are drawn towards Dharma and meditation.

**Thanee:** Various abodes exist, but the world is not permanent. This abode is impermanent, there is no happiness here.

**Shadow:** The inhabitants of various abodes will surely abandon them. This abode is impermanent, even with relatives and friends.

**Translation:** The rulers of various abodes will inevitably be removed from their positions. The companionship of relatives and friends is also impermanent.

**Commentary:** Now, addressing the concept of permanence, the text states that those who have abodes are the inhabitants, such as Indra in the celestial realm, the thirty companions of Trayastrimsa, and in humans, the Chakravarti, Baladeva, Vasudeva, and Mahamandala leaders. Similarly, in the animal realm, there are various abodes like the **Yani** and **Chidi** realms, and these abodes are all diverse, ranging from the highest to the lowest and the middle. These inhabitants will surely abandon their abodes, there is no doubt about it. As it is said:

"All abodes, both in heaven and here, are impermanent. The happiness of gods, demons, and humans is also impermanent."

Similarly, the companionship with relatives, friends, and allies is also impermanent. As it is said:

(402