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 448

श्री सूत्रकृताङ्ग सूत्रम् न अन्तगमनन्तगं श्रोतः शोकं वा परित्यज्य 'निरपेक्षः' पुत्रदारधनधान्यहिरण्यादिकमनपेक्षमाणः सन् आमोक्षाय परि-समन्तात् संयमानुष्ठाने 'व्रजेत्' परिव्रजेदिति, तथा चोक्तम -
"छलिया अवयक्खंता निरावयक्खा गया अविग्घेणं । तम्हा पवयण सारे निवायक्षेण होयत्वं ॥१॥ छाया - छलिता अपेक्षमाणा निरपेक्षमाणागता अविघ्नेन । तस्मात्प्रवचाहारे निरपेक्षेण भवितव्यम् ॥१॥ भोगे अवयक्खंता पडति संसारसागरे धोरे । भोगेहि निरवयक्खा तरंति संसार कंतारं ॥२॥ इति ॥७॥ छाया - भोगानपेक्षमाणाः पतन्ति संसारसागरे घोरे । भोगेषु निरपेक्षास्तरन्ति संसारकान्तारं ॥१॥
टीकार्थ - संसार के स्वभाव के परिज्ञान से शुद्ध, बुद्धियुक्त-विदित वेद्य-जानने योग्य पदार्थों का परिज्ञाता पुरुष द्रव्यजात-द्रव्यसमूह-विपुल धन, वैभव का तथा पुत्रों का, स्वजन वर्ग का आभ्यन्तर ममत्व रूप परिग्रह का दुःख से छोड़ने योग्य अथवा विनाशप्रद अथवा आत्मा के अन्तरवर्ती संताप को छोड़कर मिथ्यात्व अविरति प्रमाद एवं कषाय रूप कर्म के आश्रवद्वारों को छोड़कर अथवा 'चिज्जा णणंतगं सोयं' इस पाठान्तर के अनुसार अन्तरहित श्रोत या शोक को छोड़कर साधु पुत्र, स्त्री, धन-धान्य तथा हिरण्य आदि की जरा भी अपेक्षा न रखता हुआ, जब तक मोक्ष प्राप्त न हो जाय, संयम की साधना में उद्यत रहे । पुत्रों में मनुष्य का अधिक स्नेह होता है । इसलिए इस प्रसंग में पुत्र का ग्रहण विशेष रूप में किया गया है । यहाँ ण शब्द वाक्यालंकार के अर्थ में आया है । अस्तु कहा गया है कि-जिन्होंने परिग्रह आदि में ममत्व रखा, उनमें आसक्त रहे वे आध्यात्मिक दृष्टि से छले गए, ठगे गए, किन्तु जो इनसे निरपेक्ष रहे, वे बिना किसी विघ्न बाधा के इस संसार समुद्र को लांघ गए, पार कर गए । अतएव प्रवचन सारज्ञ-भगवान द्वारा निरूपित सिद्धान्त वेत्ता पुरुष सर्वथा निरपेक्ष रहें। जो भोगों में आसक्त रहते हैं, वे घोर संसार सागर में पतित होते हैं । जो भोगों में निरपेक्ष अनासक्त होते हैं वे संसार रूपी भयानक वन को लांघ जाते हैं ।
पुढ़वी उ अगणी वाऊ, तणरुक्ख सबीयगा । अंडया
पोयजराऊ, रससंसेयउब्भिया ॥८॥ छाया - पृथिवीत्वर्निवायु स्तृणवृक्षाः सबीजकाः ।
अण्डजाः पोतजरायुजाः, रससंस्वेदीद्भिज्जाः ॥ अनुवाद - पृथ्वी, अग्नि, वायु, तृण, वृक्ष, बीज, अण्डज, पोतज, जरायुज, रसज, स्वेदज, उद्भिज्ज ये समस्त जीव हैं।
टीका - स एवं प्रव्रजितः सुव्रतावस्थितात्माऽहिंसादिषु व्रतेषु प्रयतेत, तत्राहिंसाप्रसिद्धयर्थमाह-'पुढवी उ' इत्यादि श्लोकद्वयं, तत्र पृथिवीकायिकाः सूक्ष्मबादरपर्याप्तकापर्याप्तकभेदभिन्नाः तथाऽप्कायिका अग्निकायिका वायुकायिकाश्चैवम्भूता एव, वनस्पतिकायिकान्लेशतःसभेदामाह-तृणानि'कुशवच्चकादीनि 'वृक्षाः' चूताशोकादिकाः सह बीजैवर्तन्ते इति सबीजाः, बीजानि तु शालिगोधूमयवादीनि, एते एकेन्द्रियाः पञ्चापि कायाः तथा पोता एव जाताः मोतजा-हस्तिशरभादयः तथा जरायुजा ये जम्बालवेष्टिताः समुत्पद्यन्ते गोमनुष्यादयः तथा रसात्दधिसौवीरकादेर्जाता रसजास्तथा संस्वेदाजाताः संस्वेदजा-न्यूकामत्कुणादयः 'उद्भिजाः' ॥खञ्जरीटकदर्दुरादय इति, अज्ञातभेदा हि दुःखेन रक्ष्यन्त इत्यतो भेदेनोपन्यास इति ॥८॥
--420)

Translation AI Generated

The Shri Sutra Kritanga Sutra states that one should abandon sorrow and attachment to the world, becoming "nirapeksha" (free from attachment) to sons, wives, wealth, grain, gold, etc., and strive for liberation (amoksha) by practicing restraint (samyama) in all directions. It is also said:

"Those who are attached to possessions are deceived, but those who are free from attachment cross the ocean of samsara without hindrance. Therefore, one should be free from attachment in all matters." (1)

"Those who are attached to pleasures fall into the terrible ocean of samsara, but those who are free from attachment cross the terrible forest of samsara." (2)

Commentary:

A person who is pure in understanding the nature of samsara, who knows the objects of knowledge (vedya), and who is aware of the nature of things, should abandon the attachment to material possessions, wealth, and family, which are sources of suffering and destruction. They should also abandon the inner torment of ego (mamta) and the karmic inflows of false beliefs (mithyatva), non-restraint (avirati), carelessness (pramada), and passions (kashaya). According to another reading, they should also abandon the inner sorrow (shrota) or grief. Such a person should not even desire sons, wives, wealth, grain, or gold, and should strive for liberation through the practice of restraint until they attain it.

Humans have a strong attachment to their children, so the example of a son is used here. The word "na" (ण) is used here in the sense of a figure of speech.

It is said that those who are attached to possessions are deceived, but those who are free from attachment cross the ocean of samsara without hindrance. Therefore, a person who understands the essence of the teachings (pravachana) should be completely free from attachment.

Those who are attached to pleasures fall into the terrible ocean of samsara, but those who are free from attachment cross the terrible forest of samsara.

Earth, fire, air, grass, trees, seeds, egg-born, womb-born, moisture-born, sweat-born, and sprout-born are all living beings.

Commentary:

A person who has renounced the world (pravrajita) and has a pure mind (suvrata) should strive to practice the vows of non-violence (ahimsa), etc. The verse "Pudhvi u" etc. is meant to explain the concept of non-violence.

Earth-bodied beings (prithvi kayika) are of different types, such as subtle, coarse, large, and small. Fire-bodied, air-bodied, and water-bodied beings are also of different types. Plant-bodied beings (vanaspati kayika) are of many types, such as grass (trina) like kusha, and trees (vriksha) like mango and ashoka, which bear seeds (beeja). Seeds include rice, wheat, and barley. These are all one-sensed beings (ekendriya).

Egg-born (motaja) beings include elephants, rhinoceroses, etc. Womb-born (jarayuja) beings include cows, humans, etc. Moisture-born (rasaja) beings are born from milk, butter, etc. Sweat-born (sansweda ja) beings include flies, mosquitoes, etc. Sprout-born (udbhija) beings include creepers, etc.

Since beings of unknown types are difficult to protect from harm, they are described in detail here.