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 समाध्ययनं
दशमं श्री समाध्ययन आघं मइमं मणुवीय धम्मं, अंजू समाहिं तमिणं सुणेह । अपडिन्न भिक्खू उ समाहिपत्ते, अणियाण भूतेसुपरिव्वएज्जा ॥१॥ छाया - आख्यातवान मतिमान, अनुविचिन्त्य धर्मम् ऋजुं समाधिं तमियं शृणुत ।
अप्रतिज्ञभिक्षुस्तु, समाधिप्राप्तोऽनिदानो भूतेषु परिव्रजेत् ॥ अनुवाद - मतिमान-प्रज्ञा के महान धनी, सर्वज्ञ प्रभु महावीर ने ऋजु-सरल तथा समाधिमय-मोक्षप्रद धर्म आख्यात किया है । शिष्य वृन्द ! उसका तुम श्रवण करो । अप्रतिज्ञ-अपने तपश्चरण के फल का अनभिलाषी समाधि प्राप्त-समाधियुक्त प्राणी हिंसा विवर्जित साधु परिव्रज्या-शुद्ध संयम का पालन करे ।
टीका - अस्य चायमनन्तरसूत्रेण सह सम्बन्धः, तद्यथाअशेषगारवपरिहारेण मु (ग्रं. ५५००) निर्निवाणमनुसन्धयेदित्येतद्भगवानुत्पन्नदिव्यज्ञान:समाख्यातवान् एतच्च वक्ष्यमाणमाख्यातवानिति, आघ'त्ति आख्यातवान् कोऽसौ ? - 'मतिमान्' मननं मतिः-समस्तपदार्थपरिज्ञानं तद्विद्यते यस्यासौ मतिमान् केवलज्ञानीत्यर्थः, तत्रासाधारणविशेषणोपादानात्तीर्थकृद गृहते, असावपि प्रत्यासत्तेर्वीरवर्धमानस्वामी गृह्यते, किमाख्यातवान ? - 'धर्म' श्रुतचारित्राख्यं, कथम् ? - 'अनुविचिन्त्य' केवलज्ञानेन ज्ञात्वा प्रज्ञापनायोग्यान् पदार्थानाश्रित्य धर्मं भाषते, यदिवा-ग्राहकमनुविचिन्त्य कस्यार्थस्यायं ग्रहणसमर्थः ? तथा कोऽयंपुरुषः ? कञ्चनतः ? किं वा दर्शनमापन्न? इत्येवं पर्यालोच्य, धर्मशुश्रूषवो वा मन्यन्ते-यथा प्रत्येकमस्मदभिप्रायमनुविचिन्त्य भगवान् धर्म भाषते, युगपत्सर्वेषां स्वभाषापरिणत्या संशयापगमादिति, किंभूतं धर्मभाषते ? - 'ऋजुम' अवक्रं यथावस्थितवस्तुस्वरूपंनिरूपणतो, न यथा शाक्याः सर्वं क्षणिकमभ्युपगम्य कृतनाशा कृताभ्यागमदोषभयात्सन्तानाभ्युपगमं कृतवन्तः तथा वनस्पतिमचेतनत्वेनाभ्युपगम्य स्वयं न छिन्दन्ति तच्छेदनादावुपदेशं तु ददति तथा कार्षापणादिकं हिरण्यं स्वतो नस्पृशन्ति अपरेण तु तत्परिग्रहतःक्रयविक्रयंकारयन्ति,तथा साङ्घया सर्वमप्रच्युतानुत्पन्नस्थिरैकस्वभावं नित्यमभ्युपगम्य कर्मबन्धमोक्षाभावप्रसंगदोषभयादाविर्भावति-रोभावावाश्रितवन्त इत्यादि कौटिल्यभावपरिहारेणा वर्ऋतथ्यं धर्ममाख्यातवान्, तथा सम्यगाधीयते-मोक्षं तन्मार्ग वा प्रत्यात्मा योग्यः क्रियते व्यवस्थाप्येत येन धर्मेणासौ धर्मः समाधिस्तं समाख्यातवान्, यदिवा-धर्ममाख्यातवांस्तत्समाधिं च धर्मध्यानादिक मिति । सुधर्मस्वाम्याह-तमिम-धर्मं समाधि वा भगवदुपदिष्टं शृणुत यूयं, तद्यथा-न विद्यते ऐहिकामुष्मिकरुपा प्रतिज्ञा-आकाङ्क्षा तपोऽनुष्ठानं कुर्वतो यस्यासावप्रतिज्ञो, भिक्षणशीलो भिक्षुः तुर्विशेषणे भावभिक्षुः, असावेव परमार्थतः साधुः, धर्मं धर्मसमाधिं च प्राप्तोऽसावेवेति, तथा न विद्यते निदानमारभ्मरुपं भूतेषु' जन्तुषु, यस्यासावनिदानः स एवंम्भूतः सावद्यानुष्ठान रहितः परि-समन्तात्संयमानुष्ठाने व्रजेद्' गच्छेदिति, यदिवा-अनिदानभूतः अनाश्रवभूतः कर्मोपादानरहितः सुष्ठु परिव्रजेत् सुपरिव्रजेत्, यदिवाअनिदानभूतानि-अनिदानकल्पानि ज्ञानादीनि तेषु परिव्रजेत्, अथवा निदानं हेतु-कारणं दुःखस्यातोऽनिदानभूतः कस्यचिद्दुःखमनुपपादयन् संयमे पराक्रमेतेति ॥१॥
टीकार्थ - प्रस्तुत सूत्र का पूर्वतन् सूत्र के साथ यह संबंध है, नवम् अध्याय की अन्तिम गाथा में प्रतिपादित हुआ है कि साधु समस्त सांसारिक सुख भोगों का परित्याग कर मोक्ष की साधना में संलग्न बने। सर्वज्ञ भगवान महावीर ने, जैसा आगे समुपवर्णित होगा-धर्म का आख्यान किया । अब यह बतलाते हैं । भगवान महावीर स्वामी की विशेषताओं के सम्बन्ध में जिज्ञासा करते हुए पूछते हैं कि भगवान कैसे हैं ?
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Translation AI Generated

The Great Meditation
The tenth Great Meditation, listen to this human Dharma, this meditation, O monks! The unpledged monk, having attained meditation, should wander among beings without attachment. ||1||
Commentary - The wise one, having contemplated the Dharma, listens to this meditation, which is straight and leads to liberation. The unpledged monk, having attained meditation, should wander among beings without attachment.
Translation - The great possessor of wisdom and knowledge, the omniscient Lord Mahavira, has declared the Dharma, which is straight, simple, and leads to liberation through meditation. O disciples! Listen to it. The unpledged monk, who has no desire for the fruits of his austerities, having attained meditation, should practice pure restraint, free from violence.
Commentary - This verse is connected with the previous verse, which states that one should strive for liberation by abandoning all worldly attachments (Grantha 5500). The Lord, who has attained divine knowledge, has declared this, and this is what will be explained now. Who is the one who has declared this? - 'The wise one' - 'mati' means contemplation, knowledge of all things, and the one who possesses this is the wise one, the omniscient one. Here, the use of the special epithet 'matimaan' refers to the Tirthankara, and by implication, it also refers to the Veer Vardhaman Swami. What has he declared? - 'Dharma' - the Dharma of the scriptures and conduct. How? - 'Having contemplated' - having known through omniscience, he speaks of the Dharma based on things worthy of being explained. Or, having contemplated the listener, he asks, "For whose sake is this worthy of being understood? What kind of person is this? From where has he come? What kind of vision has he attained?" Thus, having considered all this, the devotees of the Dharma think that the Lord speaks of the Dharma, considering each person's point of view, so that everyone can understand it in their own language and doubts can be removed. What kind of Dharma does he speak of? - 'Straight' - not crooked, describing the true nature of things as they are. Not like the Sakyas, who, fearing the fault of creating destruction and attachment, have accepted the impermanence of everything and have accepted the existence of beings. Similarly, they accept plants as inanimate and do not cut them themselves, but they teach others to cut them. Similarly, they do not touch gold and silver themselves, but they buy and sell it through others. Similarly, the Sankhyas, fearing the fault of bondage to karma and the absence of liberation, accept everything as unchanging, uncreated, stable, and eternal, and they rely on the absence of birth and death. Thus, the Lord has declared the Dharma, free from all such cunning and deceit. Similarly, it is understood correctly - liberation, the path to it, or the self, is made suitable, established by this Dharma. This is the Dharma that he has declared. Or, he has declared the Dharma, and that meditation, which is the meditation on the Dharma, etc. Sudharmaswami says, "Listen to this Dharma, or meditation, which has been taught by the Lord." For example, the one who is unpledged has no desire for worldly or otherworldly rewards, and he performs austerities without any desire. The monk who is a mendicant, who is a seeker of the truth, is the one who is truly virtuous. He is the one who has attained the Dharma and the meditation on the Dharma. Similarly, the one who is unattached has no attachment to beings, and he wanders among them without any attachment. Or, the one who is unattached, who is free from the flow of karma, who is free from the cause of karma, should wander well, should wander perfectly. Or, he should wander among those things that are unattached, that are like unattached things, such as knowledge, etc. Or, the cause, the reason, the suffering, is unattached, and he should practice restraint, striving for the highest good, without causing suffering to anyone. ||1||
Commentary - This verse is connected with the previous verse, which states that the virtuous should abandon all worldly pleasures and engage in the practice of liberation. The omniscient Lord Mahavira, as will be explained further, has declared the Dharma. Now, we will explain this. Inquiring about the qualities of Lord Mahavira Swami, one asks, "How is the Lord?"
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