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 572

श्री सूत्रकृताङ्ग सूत्रम् विशेषण के अर्थ में है । जिससे सूचित है-वितथाचारी-असत् या विपरीत आचारवान पुरुषों के दोष भी आविर्भूत करूंगा-व्यक्त करूंगा । पुरुषों का स्वभाव तरह तरह का-विचित्र प्रकार का होता है । वह उच्च-प्रशस्त तथा अवच-अप्रशस्त दोनों ही तरह का होता है । उसे मैं प्रवेदित करूंगा-कहूंगा । पुरुषों के स्वभाव एवं उसके फल भिन्न-भिन्न प्रकार के होते हैं । यह इस गाथा के आगे के आधे भाग में बतलाया गया है । जो पुरुष सात्त्विक होते हैं, शोभन-उत्तम या पवित्र आचरण करते हैं तथा सम्यक्दर्शन, सम्यकज्ञान एवं सम्यकदर्शन से युक्त, दुर्गति गमन में अवरोधक श्रुत चारित्र रूप धर्म का समुचित-यथाविधि पालन करते हैं, उसके फलस्वरूप समस्त कर्मों के क्षीण होने से जो शांति प्राप्त होती है इनके संबंध में मैं निरूपित करूंगा । असत् सदाचरण रहित अन्य मतवादी, गृहस्थ एवं पार्श्वस्थ आदि के अधर्म-पाप, कुत्सित आचार तथा संसार में परिभ्रमण कराने वाली अशांति का विवेचन करूंगा । यहां-सत्पुरुष के धर्म, सदाचरण तथा शांति का प्रतिपादन करूंगा एवं असत् पुरुष के अधर्म-अनाचरण तथा अशांति का प्रतिपादन करूंगा। इस तरह पद योजनीय है । इस गाथा में जो अनुपात्त है-नहीं कहा गया है उसको 'च' शब्द से गृहीत करना चाहिये ।
अहो य राओ अ समुट्ठिएहि, तहागएहिं पडिलब्भ धम्मं । समाहिमाघातमजोसयंता, सत्थारमेवं फरुसं वयंति ॥२॥ छाया - अहनि च रात्रौ च समुत्थितेभ्य स्तथागतेभ्यः प्रतिलभ्य धर्मम् ।
समाधिमाख्यात मजोषयन्तः शास्तारमेवं परुषं वदन्ति ॥ अनुवाद - अहर्निश समुत्थित-उत्तम धर्माचरण में समुद्यत तीर्थंकरों से धर्म का प्रतिलाभ करके भी उन द्वारा प्रतिपादित समाधि मार्ग का-मोक्षमार्ग का अनुसरण न करते हुए निह्नव शास्ता-तीर्थंकर के प्रति परुषकठोर या निंदात्मक वचन बोलते हैं।
टीका - जन्तोर्गुणदोषरूपं नानाप्रकारं स्वभावं प्रवेदयिष्यामीत्युक्तं तद्दर्शयितुकाम आह-'अहोरात्रम्' अहर्निशं सम्यगुत्थिताः समुत्थिता सदनुष्ठानवन्तस्तेभ्यः श्रुतधरेभ्यः, तथा 'तथागतेभ्यो' वा तीर्थकृद्भ्यो 'धर्म' श्रुतचारित्राख्यं प्रतिलभ्यासंसारनि:सरणोपायं धर्ममवाप्यापि कर्मोदयान्मन्दभाग्यतया जमालिप्रभृतय इहात्मोत्कर्षात्तीर्थकृदाद्याख्यातं 'समाधि' सम्यग्दर्शनादिकं मोक्षपद्धतिम् 'अजोषयन्तः' असेवन्तः । सम्यग्गुर्वाणा निहवा बोटिकाश्च स्वरूचिविरचितव्याख्याप्रकारेण निर्दोष सर्वज्ञप्रणीत मार्गविध्वंसयन्तिकुमार्गं प्ररूपयन्ति, ब्रुवते च असौ सर्वज्ञ एव न भवति यः क्रियमाणंकृतमित्यध्यक्षविरुद्ध प्ररूपयति' तथा यः पात्रादि परिग्रहान्मोक्षमार्गमाविर्भावयति, एवं सर्वज्ञोक्त मश्रद्दधाना: श्रद्धानं कुर्वन्तोऽप्यपरे धृतिसंहननदुर्बलतया तथाऽऽरोपितं संयमभारं वोढुमसमर्थाः कचिद्विषीदन्तोऽपरेणाचार्यादिना वत्सलतया चोदिताः सन्तस्तं 'शास्तारम्' अनुशासितारं चोदकं पुरुषं वदन्ति 'कर्कशं' निष्ठुरं प्रतीपं चोदयन्तीति ॥२॥
टीकार्थ - सूत्रकार ने पूर्व में यह सूचित किया है कि-मैं प्राणियों के स्वभाव का आख्यान करूंगा, जो गुण दोष आदि की दृष्टि से नाना प्रकार का है । वह इस गाथा द्वारा प्रकट करते हैं-अहर्निश सम्यक् समुत्थितसदनुष्ठान में संप्रवृत श्रृतजनों से तथा तीर्थंकरों से श्रुतचारित्रमूलक धर्म का जो संसार को पार करने का उपाय है, प्रतिलाभ करके भी अपने कर्मोदय तथा दुर्भाग्य के कारण जमाली आदि ने यहां-इस जगत में तीर्थंकर द्वारा
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Translation AI Generated

The *Sutrakritanga Sutra* is used here in the sense of an epithet. It indicates that I will also reveal the faults of those who are *vitathachari* - those who have false or contrary conduct. The nature of men is of various kinds - diverse. It is both high and praiseworthy, as well as low and unpraiseworthy. I will explain it. The nature of men and its fruits are of different kinds. This is explained in the latter half of this verse. Those who are *sattvik*, who have noble and pure conduct, and who are endowed with *samyakdarshan*, *samyakgyan*, and *samyakcharitra*, and who properly observe the *shruta charitra* dharma, which is an obstacle to going to hell, as a result of which they attain peace due to the depletion of all karmas, I will explain about them. I will discuss the *adharma* - sin, the evil conduct, and the unrest that causes wandering in the world of those who are *asat* - those who do not have good conduct, those who are of other faiths, householders, and *parshvastha* etc. Here, I will expound the *dharma*, good conduct, and peace of the good man, and I will expound the *adharma* - bad conduct, and unrest of the bad man. Thus, the word should be used. In this verse, what is not said should be understood by the word 'cha'.
"Oh, those who have risen in the day and night, having obtained the *dharma* from the *tathagatas*, they speak harshly to the *shastras* in this way, saying that they are not interested in *samadhi*."
**Commentary:** The author of the sutra has previously stated that I will narrate the nature of beings, which is of various kinds in terms of qualities, defects, etc. He reveals this through this verse: Those who are engaged in the proper conduct of *samyak* in day and night, who have obtained the *shruta charitra* dharma, which is the means of crossing the world, from the *shruta* people and the *tirthankaras*, even after obtaining it, due to their karma and bad luck, *jamali* etc. do not follow the *samadhi* - the path to liberation - which is explained by the *tirthankaras* etc. here in this world. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc. They do not follow the path of liberation, which is explained by the *tirthankaras* etc