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 कभेदाच्चतुर्विधाः । तदेवमनन्तरोक्तया नीत्या चतुर्दशभूतग्रामात्मकतया षट् जीवनिकाया व्याख्यातास्तीर्थंकरगणधरादिभिः, 'एतावान्' एतद्भेदात्मक एव संक्षेपतो 'जीवनिकायो' जीवराशिर्भवति, अण्डजोद्भिज्जसंस्वेदजादेरत्रैवान्तर्भावान्नापरो जीवराशिविद्यते कश्चिदिति ॥८॥ तदेवं षड्जीवनिकायं प्रदर्श्य यत्तत्रविधेयं तद्दर्शयितुमाह
टीकार्थ – सूत्रकार अब षष्ठ जीव निकाय के प्रतिपादन हेतु-छट्ठी कोटि के जीवों को बताने के लिये कहते हैं - पृथ्वी, अप, तेज, वायु तथा बनस्पति-ये एकेन्द्रिय जीव हैं । सूक्ष्म, बादर, पर्याप्त एवं अपर्याप्त के रूप में ये चार चार तरह के हैं । जो त्रस्त होते हैं या त्रास पाते हुए प्रतीत होते हैं वे त्रस कहे जाते हैं। ये द्वीन्द्रिय, तेइन्द्रिय, चतुरीन्द्रिय एवं पंचेन्द्रिय होते हैं। वे कृमि-कीटाणु, पिपीलिका-चींटी, भ्रमर-भंवरा, तथा मनुष्य आदि है । इन द्वि इन्द्रिय, ति-इन्द्रिय, चतुरीन्द्रिय जीवों में प्रत्येक पर्याप्त और अपर्याप्त भेद से छः तरह के हैं । पंचेन्द्रिय-संज्ञी समनस्क, असंज्ञी-अमनस्क पर्याप्त और अपर्याप्त रूप में चार तरह के हैं । तीर्थंकरों एवं गणधरों आदि ने चवदह प्रकार के छ: निकाय व्याख्यात किये हैं । संक्षेप में इन भेदों से युक्त इतना ही जीवनिकाय-जीव राशि है । अण्डज, उद्भिज्ज, संस्वेदज, आदि का इन्हीं में अन्तर्भाव-समावेश हो जाता है । अतः इनसे भिन्न कोई अपर जीव राशि नहीं है। .
इस प्रकार छः जीव निकाय का दिग्दर्शन कराकर वहां क्या करणीय है, यह बताने हेतु सूत्रकार कहते
सव्वाहिं अणुजुत्तीहिं, मतिमं पडिलेहिया । सव्वे अक्कंतदुक्खा य, अतो सव्वे अहिंसया ॥९॥ छाया - सर्वाभिरनुयुक्तिभि मंतिमान् प्रतिलेख्य ।
सर्वेऽकान्तदुःखाश्चातः सर्वान्न हिंस्यात् ॥ अनुवाद - मतिमान-मेधावी पुरुष सब अनुयुक्तियों से-न्याय एवं तर्क द्वारा इन जीवों का जीवत्व सिद्धकर यह जाने कि ये सभी प्राणी अकांत दुःख है, इन्हें दुःख कांत या प्रिय नहीं लगता-वे उसे नहीं चाहते । अतः उन सबकी या उनमें से किसी की भी वह हिंसा न करे ।
टीका - सर्वा याः काञ्चनानुरूपा:-पृथिव्यादि जीव निकायसाधनत्वेनानुकूला युक्तयः-साधनानि, यदिवा असिद्ध विरुद्धानेकान्तिक परिहारेण पक्षधर्मत्वसपक्षसत्त्वविपक्षव्यावृत्तिरुपतया युक्ति संगता युक्त यः अनुयुक्तयस्ताभिरनुयुक्तिभिः ‘मतिमान्' सद्विवेकी पृथिव्यादिजीवनिकायान् ‘प्रत्युपेक्ष्य' पर्यालोच्य जीवत्वेन प्रसाध्य तथा सर्वेऽपि प्राणिनः ‘अकान्तदुःखा' दुःखद्विषः सुखलिप्सवश्च मन्वानो मतिमान् सर्वानपि प्राणिनो न हिंस्यादिति। युक्तयश्च तत्प्रसाधिकाः संक्षेपेणेमा इतिसात्मिका पृथिवी, तदात्मनां विद्रुमलवणोपलादीनां समानजातीयाङ्करसद्भावाद्, अर्थोविकाराङ्करवत् । तथा सचेतनमम्भः भूमिखननादविकृत स्वभावसंभवाद् दर्दुरवत्। तथा सात्मकं तेजः तद्योग्याहारवृद्धया वृद्धयुपलब्धः, बालकवत् । तथा सात्मको वायुः अपराप्रेरितनियततिरश्चीनगतिमत्त्वात्, गोवत्। तथा सचेतना वनस्पतयः, जन्मजरामरणरोगादीनां समुदितानां सद्भावात्, स्त्रीवत, तथा क्षतसंरोहणाहारोपादानदोहदसद्भावस्पर्शसंकोच सायाह्रस्वापप्रबोधाश्रयोपसर्पणा दिभ्यो हेतुभ्यो वनस्पतेश्चैतन्य सिद्धिः । द्वीन्द्रियादीनां तु पुनः कृम्यादीनां स्पष्टमेव चैत्यं, तद्वेदनाश्चौपक्रमिका: स्वाभाविकाश्च समुपलम्ब मनोवाक्कायैः कृतकारितानुमतिभिश्च नवकेन भेदेन तत्पीड़ाकारिण उपमर्दान्निवर्तितव्यमिति ॥९॥
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Translation AI Generated

The Sutra-Kritanga Sutra states that there are four types of Kshetra-bheda (divisions of the universe). Following this, the Tirthankaras and Ganadharas have explained the six Jivanikaayas (categories of living beings) as consisting of fourteen types of Bhuta-graamas (groups of elements). In short, this is the extent of the Jivanikaaya, the living beings. There is no other category of living beings besides these, including the Andaja (egg-born), Udbhijj (plant-born), and Samsvedaja (sweat-born). ||8||

Having thus explained the six Jivanikaayas, the Sutra-kar (author of the Sutra) now explains what should be done in relation to them:

_Commentary:_ The Sutra-kar now speaks of the sixth Jivanikaaya, the category of living beings, in order to explain the six types of beings. Earth, water, fire, air, and plants are all one-sensed beings. They are of four types: subtle, coarse, sufficient, and insufficient. Those who are frightened or appear to be frightened are called "Trasa" (fearful). These are two-sensed, three-sensed, four-sensed, and five-sensed beings. They include worms, insects, ants, bees, and humans. Each of these two-sensed, three-sensed, and four-sensed beings are of six types, based on the distinction of sufficient and insufficient. The five-sensed beings are of four types: Samanask (conscious), Asamnjni (unconscious), sufficient, and insufficient. The Tirthankaras and Ganadharas have explained the six Jivanikaayas as consisting of fourteen types. In short, this is the extent of the Jivanikaaya, the living beings, with all these distinctions. The Andaja, Udbhijj, Samsvedaja, etc., are all included within these. Therefore, there is no other category of living beings besides these.

Thus, having shown the six Jivanikaayas, the Sutra-kar explains what should be done in relation to them:

"All beings are endowed with life, and they are all subject to suffering. Therefore, one should not harm any of them." ||9||

_Commentary:_ The wise person, with all the arguments and reasoning, should recognize the existence of all beings, knowing that they are all subject to suffering. They do not desire suffering; they do not want it. Therefore, one should not harm any of them, or any one of them.

_Commentary:_ All the arguments that are in accordance with the truth, such as the arguments for the existence of living beings in the categories of earth, water, fire, air, and plants, are valid. These arguments are based on the principle of non-contradiction, and they are supported by the fact that the existence of these beings is not contradicted by any other evidence. The wise person, with all these arguments, should recognize the existence of all beings in the categories of earth, water, fire, air, and plants, and should know that they are all subject to suffering. They do not desire suffering; they do not want it. Therefore, one should not harm any of them, or any one of them.

The arguments for the existence of living beings in the categories of earth, water, fire, air, and plants are as follows:

* Earth: The existence of living beings in the category of earth is supported by the fact that earth is composed of the same elements as the bodies of living beings, such as coral, salt, and precious stones. This is similar to the fact that the body of a living being is composed of the same elements as the food that it eats.
* Water: The existence of living beings in the category of water is supported by the fact that water is conscious and can be affected by external stimuli, such as digging in the ground. This is similar to the fact that a frog can be affected by external stimuli.
* Fire: The existence of living beings in the category of fire is supported by the fact that fire can grow and increase in size when it is fed with fuel. This is similar to the fact that a child can grow and increase in size when it is fed with food.
* Air: The existence of living beings in the category of air is supported by the fact that air can be moved and directed by external forces, such as wind. This is similar to the fact that a cow can be moved and directed by external forces.
* Plants: The existence of living beings in the category of plants is supported by the fact that plants are born, grow old, die, and suffer from diseases. This is similar to the fact that a woman is born, grows old, dies, and suffers from diseases. The fact that plants can be wounded, can be nourished by food, can be milked, can be touched, can contract, can grow, can sleep, can wake up, can be approached, and can be affected by external stimuli, all point to the fact that plants are conscious.

The existence of living beings in the categories of two-sensed, three-sensed, and four-sensed beings is clear from the fact that these beings are capable of experiencing pain. Their pain is caused by external stimuli, and it is natural and spontaneous. This pain can be caused by the actions of the mind, speech, and body, and it can be prevented by avoiding actions that cause pain. Therefore, one should avoid actions that cause pain to these beings. ||9||
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