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 स्वरं लक्षणं व्यञ्जनप्रियेवंरूपंनवमपूर्वतृतीयाचारवस्तुविनिर्गतं सुखदुःख जीवितमरण लाभालाभादिसंसूचकं निमित्तमधीत्य लोकेऽस्मिन्नतीतानि वस्तूनि अनागतानि च 'जानन्ति' परिच्छिन्दन्ति, न च शून्यादिवादेष्वेतद् घटते, तस्मादप्रमाणकमेव तैरभिधीयत इति ॥९॥
____टीकार्थ - ज्योतिष शास्त्र को 'संवत्सर' कहा जाता है । सपने में देखी हुई घटनाओं का जो फल बताता है उसे स्वप्न या स्वप्नशास्त्र कहा जाता है-श्रीवत्स आदि चिन्ह विशेष को लक्षण कहा जाता है । वह बाहरी और भीतरी दो प्रकार का होता है । वाणी-मनुष्य या पक्षी की आवाज, उत्तम शकुन एवं शरीर में विद्यमान मषक-मस्सा, तथा तिल आदि का जो फल सूचित करता है, उसे निमित्त शास्त्र कहा जाता है । उल्कापात, दिग्दाह, मेघगर्जन तथा भूकम्प आदि फल ज्ञापक शास्त्र तथा अष्टांगयुक्त निमित्त शास्त्रों का अध्ययन कर पुरुष अनागत काल की घटनाओं को जानते हैं । निमित्त शास्त्र के आठ अंग ये हैं - १. भौम, २. उत्पात, ३. स्वप्न, ४. आन्तरिक्ष, ५. आंग, ६. स्वर, ७. लक्षण, ८. व्यंजन । चतुर्दश पूर्वो के अन्तर्गत नवम पूर्व के तृतीय आचार वस्तु प्रकरण से विनिर्गित-उद्धृत सुख, दुःख, जीवन, मृत्यु, लाभ, अलाभ आदि के संसूचक निमित्त शास्त्र का अध्ययन कर इस लोक में अतीत, अनागत, बातों को-घटनाओं को लोग जान लेते हैं, किन्तु शून्यवाद को स्वीकार करने पर यह संभव नहीं होता । इसलिये लोकायतिक आदि जो कहते हैं वह अप्रमाण-प्रमाण शून्य
हैं।
केई निमित्ता, तहिया भवंति, केसिंचि तं विप्पडिएति णाणं । ते विजभावं अणहिजमाणा, आहंसु विजापरिमोक्खमेव ॥१०॥ छाया - कानिचिन्निमित्तानि सत्यानि भवन्ति, केषाञ्चित्तत् विपर्येति ज्ञानम् ।
ते विद्याभावमनधीयाना आहुर्विद्यापारिमोक्षमेव ॥ अनुवाद - कई निमित्त-निमित्त के आधार पर उपस्थापित तथ्य सच होते हैं तथा किन्हीं निमित्तवादियों का ज्ञान विपरीत होता है-जैसा वे बताते हैं, वैसा नहीं मिलता । यह देखकर अक्रियावादी विद्या का अध्ययन न करते हुए उसके त्याग को ही श्रेयस्कर बताते हैं।
टीका – एवं व्याख्याते सति आह पर: ननु व्यभिचार्यपि श्रुतमुपलभ्यते, तथाहि-चतुर्दशपूर्वविधामपि षट्स्थानपतित्वमागम उद्देष्यते किं पुनरष्टाङ्गनिमित्तशास्त्रविदाम् ? अत्र चाङ्गवर्जितानां निमित्तशास्त्राणामानुष्टुमेन छन्दसाऽर्धत्रयोदश शतानि सूत्रं तावन्त्येव सहस्राणि वृत्तिस्तावत्प्रमाणलक्षा परिभाषेति, अङ्गस्य त्वर्धत्रयोदशसहस्त्राणि सूत्रं, तत्परिमाणलक्षा वृतिरपरिमितं वार्तिकमिति, तदेवमष्टाङ्गनिमित्तवेदिनामपि परस्परतः षट्स्थानपमितत्वेन. व्यभिचारित्वमत इदमाह- केई 'त्यादि, छान्दसत्वात्प्राकृतशैल्या वा लिङ्गव्यत्ययः, कानिचिन्निमित्तानि 'तथ्यानि' सत्यानि भवन्ति, केषाञ्चित्तु निमित्तानां निमित्तवेदिनां वा बुद्धिवैकल्यात्तथाविधक्षयोपशमाभावेन तत् निमित्त ज्ञानं'विपर्यासं' व्यत्ययमेति आर्हतानामपि निमित्त व्यभिचारः समुपलभ्यते, किं पुनस्तीथिकानां ? तदेवं निमित्तशास्त्रस्य व्यभिचारमुपलभ्य 'ते' अक्रियावादिनो 'विद्यासद्भावं' विद्यामनधीयानाः सन्तो निमित्तं तथा चान्यथा च भवतीति मत्वा ते 'आहंसु विजापलिमोक्खमेव' विद्यायाः-श्रुतस्य व्यभिचारेण तस्य परिमोक्षं-परित्यागमाहु:उक्तवन्तः, यदिवा-क्रियाया अभावाद्विद्यया-ज्ञानेनैव मोक्षं-सर्वकर्मच्युतिलक्षणमाहुरिति । क्वचिच्चरमपादस्यैवं
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Translation AI Generated

- The Sri Sutra Kritanga Sutra, which describes the characteristics of sounds, consonants, and other elements, is derived from the third chapter of the ninth section of the Acharavastu. It reveals the causes and effects of happiness, suffering, life, death, gain, loss, and other things. By studying this, people in this world can understand past and future events. This is not possible in the theories of nihilism and others. Therefore, what they say is not based on evidence. ||9||
Commentary - Astrology is called "Samvatsar". The interpretation of events seen in dreams is called "Swapna" or "Swapnashashtra". Special signs like Srivatsa etc. are called "Lakshana". It is of two types - external and internal. The interpretation of the sounds of speech, birds, auspicious omens, and the presence of insects, flies, and moles in the body is called "Nimitta Shastra". The study of the science of omens like meteor showers, fire in the sky, thunder, earthquakes, and the eight-limbed Nimitta Shastra helps people understand future events. The eight limbs of Nimitta Shastra are: 1. Bhoum, 2. Utpat, 3. Swapna, 4. Antariksh, 5. Ang, 6. Swar, 7. Lakshana, 8. Vyanjan. The study of the Nimitta Shastra, which is derived from the third chapter of the ninth section of the fourteenth "Purva", reveals the causes and effects of happiness, suffering, life, death, gain, loss, etc. By studying this, people in this world can understand past and future events. However, this is not possible if one accepts nihilism. Therefore, what the Lokayatikas and others say is not based on evidence.
Some omens are true, but some people's knowledge about them is wrong. Those who do not understand the knowledge of omens say that it is better to abandon it. ||10||
Commentary - As explained above, it is said that even the scriptures are sometimes found to be contradictory. For example, the scriptures mention that even the six-fold path is subject to the fourteen "Purva". What then about those who know the eight-limbed Nimitta Shastra? The scriptures mention that the Nimitta Shastra without the limbs has thirteen and a half thousand sutras, and the commentary on it is as many lakhs. The limbs have thirteen and a half thousand sutras, and the commentary on them is countless, and the commentaries are countless. Thus, even those who know the eight-limbed Nimitta Shastra are subject to the six-fold path. This is what is said here - "Kei" etc. Due to the use of the Chandas style or the Prakrit style, there is a change in the meaning. Some omens are true, but some omens or those who know omens have a distorted understanding due to their mental deficiency, and therefore their knowledge of omens is wrong. Even the Arhats are subject to the contradiction of omens. What then about the Tirthikas? Thus, seeing the contradiction in the Nimitta Shastra, those who do not believe in action, "Vidya Sadbhavam", do not study the knowledge of omens, and believing that omens can be both true and false, they say, "Ahansu Vijapalimokkhameva", that is, they say that it is better to abandon the knowledge of omens due to its contradiction. Or, they say that liberation, which is the cessation of all actions, is achieved through knowledge alone, due to the absence of action. In some places, the last chapter says this...
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