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 58

श्री सूत्रकृताङ्ग सूत्रम्
संदंशकायस्पिण्डयोस्तद्भिन्नोऽयस्कार इति यश्चात्रेन्द्रियैः करणै विषयाणामादाता ग्राहकः स तद्भिन्न आत्मेति, तथा विद्यमान भोक्तृकमिदं शरीरं भोग्यत्वादोदनादिवत्, अत्र च कुलालादीनां मूर्तत्त्वानित्यत्वसंहतत्वदर्शनादात्मापितथैव स्यादिति धर्मि विशेषविपरीतसाधनत्वेन विरुद्धाशंका न विधेया, संसारिण आत्मनः कर्मणा सहान्योऽन्यानुबन्धतः कथञ्चिन्मूर्त्तत्वाद्यभ्युपगमादिति, तथा यदुक्तम् 'नास्ति सत्त्वा औपपातिका' इति तदप्ययुक्तं यतस्तदहजतिबालकस्य यः स्तनाभिलाषः सोऽन्याभिलाषपूर्वकः, अभिलाषत्वात्, कुमाराभिलाषवत् तथा बालविज्ञानमन्यविज्ञानपूर्वकं, विज्ञानत्वात्, कुमार विज्ञानवत्, तथाहि तदहर्जातबालकोऽपि यावत्स एवायं स्तन इत्येवं नावधारयति तावन्नोपरतरुदितो मुखमर्पयति स्तने इति, अतोऽस्ति बालके विज्ञानलेशः, सचान्यविज्ञानपूर्वकः, तच्चान्यद्विज्ञानं भवान्तर विज्ञानं, तस्मादस्तिसत्त्व औपपातिक इति । तथा यदभिहितं, 'विज्ञानघनएवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यतीति, तत्राप्ययमर्थो - 'विज्ञानघनो' विज्ञानपिण्ड आत्मा 'भूतेभ्य उत्थायेति प्राक्तन कर्मवशात्तथाविधकायाकारपरिणते भूतसमुदायेतद्वारेण स्वकर्मफलमनुभूय पुनस्तद्विनाशे आत्मापि तदनु तेनाकारेण विनश्यापरपर्यायान्तरेणोत्पद्यते, न पुनस्तैरेव सह विनश्यतीति । तथा यदुक्तम्- ' धर्मिणोऽभावात्तद्धर्मयोः पुण्यपापयोरभाव' इति, तदप्य समीचीनं, यतो धर्मी तावदनन्तरोक्ति कदम्बकेन साधित:, तत्सिद्धौ च तद्धर्मयोः पुण्यपापयोरपि सिद्धिरवसेया जगद्वैचित्र्यदर्शनाच्च । यत्तु स्वभावमाश्रित्योफलशकलं दृष्टान्तत्वेनोपन्यस्तं तदपि तद्भोक्तृकर्मवशादेव तथा तथा संवृत्तमिति दुर्निवार: पुण्यापुण्यसद्भाव इति । येऽपि बहवः कदलीस्तम्भादयो दृष्टान्ता आत्मनोऽभावसाधनायोपन्यस्ताः तेऽप्यभिहितनीत्याऽऽत्मनो भूतव्यतिरिक्तस्य परलोकयायिनः सारभूतस्य साधितत्वात् केवलं भवतो वाचालतां प्रख्यापयन्ति इत्यलमतिप्रसंगेन । शेषं सूत्रं विव्रियतेऽधुनेति । तदेवं 'तेषां' भूतव्यतिरिक्तात्मनिह्नववादिनां योऽयं 'लोकः' चतुर्गतिकसंसारो भवाद्भवान्तरगतिलक्षणः प्राक् प्रसाधितः सुभगदुर्भगसुरुपमन्दरूपेश्वरदारिद्रयादिगत्या जदगद्वैचित्र्यलक्षणश्च स एवम्भूतो लोकस्तेषां 'कुतोभवेत् ?' कयोपपत्या घटेत ? आत्मनोऽनभ्युपगमात्, न कथञ्चिदित्यर्थः, 'ते च' नास्तिकाः परलोकयायि जीवाऽनभ्युपगमेन पुण्यपापयोश्चाऽभावमाश्रित्य यत्किञ्चन कारिणोऽज्ञानरूपात्तमसः सकाशादन्यत्तभो यान्ति भूयोऽपि ज्ञानावरणादिरूपं महत्तरं तमः सञ्चिन्वन्तीत्युक्तं भवति, यदिवा - तम इव तमोदुःखसमुद्घातेन सदसद्विवेकप्रध्वंसित्वाद्यातनास्थानं तस्माद् एवं भूतात्तमसः परतरं तमो यान्ति, सप्तमनरकपृथिव्यां रौरवमहारौरवकालमहाकालाप्रतिष्ठानाख्यं नरकावासं यान्तीत्यर्थः । किमिति ? यतस्ते 'मन्दा' जड़ामूर्खा:, सत्यपि युक्त्युपपन्ने आत्मन्यसदभिनिवेशात्तदभावमाश्रित्य प्राण्युपमर्दकारिणि विवेकिजननिन्दिते आरम्भे-व्यापारे निश्चयेन नितरां वा श्रिता:- सम्बद्धाः, पुण्यपापयोरभाव इत्याश्रित्य परलोकनिरपेक्षतयाऽऽरम्भनिश्रिता इति । तथा तज्जीवतच्छशरीरवादिमतं नियुक्तिकारोऽपि निराचिकीर्षुराह - 'पंचण्ड' मित्यदिगाथा प्राग्वद - त्रापि ॥ ३३ ॥ साम्प्रमकारकवादिमतमाश्रित्यायमनन्तर (रोक्त) श्लोको भूयोऽपि व्याख्यायते ये एते अकारकवादिन आत्मनोऽमूर्त्तत्वनित्यत्वसर्वव्यापित्वेभ्यो हेतुभ्यो निष्क्रियत्वमेवाभ्युपन्नाः तेषां य एष 'लोको ' जरामरणशोकाक्रन्दनहर्षादिलक्षणो नरकतिर्यङ्मनुष्यामरगतिरूपः सोऽयमेवम्भूतो निष्क्रिये सत्यात्मन्यप्रच्युतानुत्पन्न स्थिरैक स्वभावे ' कुत: 'कस्माद्धेतोः स्यात् ? न कथञ्चित्कुतश्चित्स्यादित्यर्थः, ततश्च दृष्टेष्टबाधारूपात्तमसोऽज्ञानरूपात्तेतमोऽन्तरं - निकृष्टं यातनास्थानं यान्ति, किमिति ? यतो 'मन्दा' जड़ा: प्राण्यपकारकाऽऽरम्भनिश्रिताश्च ते इति ॥ अधुना नियुक्तिकारोऽकारकवादिमतनिराकरणार्थ
को वेएई अकयं ? कयनासो पंचहा गई नत्थि । देवमणुस्सगयागइ जाईसरणा इयाणं च ||३४||
आत्मनोऽकर्तृत्वात्कृतं नास्ति, ततश्चाकृतं को वेदयते ? तथा निष्क्रियत्वे वेदनक्रियाऽपि न घटां प्राञ्चति, अथाकृतमप्यनुभूयेत तथा सत्यकृतागमकृतनाशापत्तिः स्यात्, ततश्च एककृतपातकेन सर्वः प्राणिगणो दुःखितः
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Translation AI Generated

## The Sutra Kritanga Sutra

This is different from the iron, which is different from the body and the bundle of sense organs. The one who is the receiver of the objects through the sense organs and instruments, he is the different self. Similarly, this body, which is the enjoyer, is the object of enjoyment, like rice and so on. Here, the self would be like the potter and others, because of the perception of their form, impermanence, and unity. Therefore, the objection based on the opposite means of proving the special nature of the self is not to be considered. The self of the transmigrating being is somehow considered to have form and so on, due to its association with karma and other attachments. Similarly, what is said, "There are no beings who are born spontaneously," is also not correct. Because, the desire of the newborn child for the breast is preceded by another desire, because it is a desire, like the desire of a young boy. Similarly, the knowledge of the child is preceded by another knowledge, because it is knowledge, like the knowledge of a young boy. Because, even the newborn child, until he understands that this is the breast, does not offer his mouth to the breast. Therefore, there is a trace of knowledge in the child, and it is preceded by another knowledge. And that other knowledge is the knowledge of the previous life. Therefore, there are beings who are born spontaneously. Similarly, what is said, "These beings arise from the mass of knowledge and perish with them," also has this meaning: "The mass of knowledge" is the self, the mass of knowledge. "Arising from the beings," means that due to the previous karma, the self experiences the fruits of its karma through the aggregate of beings, which has taken the form of a particular body. And upon the destruction of that, the self also perishes with it, and is reborn in another form. It does not perish with them. Similarly, what is said, "Due to the absence of the self, there is no absence of its qualities, virtue and vice," is also appropriate. Because, the self is established by the following chain of reasoning. And with its establishment, the establishment of its qualities, virtue and vice, is also to be understood. This is also seen in the diversity of the world. The example of the fruit fragment, which is based on nature, is also explained as such due to the karma of the enjoyer. Therefore, the existence of virtue and vice is inevitable. The many examples like the banana tree, which are presented to prove the absence of the self, also only prove the talkativeness of the person, because the self, which is different from the beings, the one who goes to the other world, the essential one, is established by the above mentioned method. The rest of the Sutra is explained now. Thus, "Their" - the ones who say that the self is non-existent, different from the beings - "world" - the four-fold transmigrating world, which is characterized by the movement from one existence to another, which is established earlier, which is characterized by the diversity of the world, like the movement of the good, the bad, the beautiful, the ugly, the lord, the poor, and so on - "from where does it arise?" - how can it be explained? - because of the non-acceptance of the self, it is not possible in any way. "And they" - the non-believers, who do not accept the existence of the soul who goes to the other world, and who accept the absence of virtue and vice, go to another greater darkness, which is in the form of ignorance, from the darkness which is in the form of the doer, because of the ignorance which is in the form of the doer. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. Or, they go to a greater darkness, which is in the form of the covering of knowledge, because of the darkness which is in the form of the covering of knowledge. 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