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 592

श्री सूत्रकृताङ्ग सूत्रम् टीका - 'धीरः' अक्षोभ्यः सद्बुद्धयलङकृतो वा देशनावसरे धर्मकथाश्रोतुः 'कर्म' अनुष्ठानं गुरुलघु कर्मभावंतातथा 'छन्द' अभिप्रायं सम्यक् 'विवेचयेत्' जानीयात्, ज्ञात्वा च पर्षदनुरूपामेव धर्मकथिको धर्म देशनां कुर्यात् सर्वथा यथा तस्य श्रोतुर्जीवादिपदार्थावगमो भवति यथा च मनो न दूष्यते, अपि तु प्रसन्नतां व्रजति, एतदभिसंधिमानाह-विशेषेण नयेद्-अपनयेत् पर्षदः पापभवम्' अशुद्धमन्त:करणं, तुशब्दाद्विशिष्टगुणारोपण च कुर्यात्, 'आयभावं ति क्वचित्पाठः, तस्यायमर्थः-'आत्मभावंः' अनादिभवाभ्यस्तो मिथ्यात्वादिकस्तमपनयेत्, यदिवाऽऽत्मभावोविषयगृघ्नुताऽतस्तमपनयेदिति । एतद्दर्शयति-'रूपैः' नय न मनोहारिभिः स्त्रीणामङ्गप्रत्यङ्गार्द्धकटाक्षनिरीक्षणादिभिरल्पसत्त्वा 'विलुप्यन्ते' सद्धर्माद्वाध्यन्ते, किंभूतै रूपैः ? 'भयावहै:' भयमावहन्ति भयावहानि, इहैव तावद्रूपादिविषयासक्तस्य साधुजनजुगुप्सा नानाविधाश्च कर्णनासिकाविकर्तनादिका विडम्बनाः प्रादुर्भवन्ति जन्मान्तरे च तिर्यङ्नरकादिके यातनास्थाने प्राणिनो विषयासक्ता वेदनामनुभवन्तीत्येवं विद्वान्' पण्डितो धर्मदेशनाभिज्ञो गृहीत्वा पराभिप्रायं-सम्यगवगम्य पर्षदं त्रसस्थावरेभ्यो हितं धर्ममाविर्भावयेत् ॥२१॥
टीकार्थ – धीर-अक्षोभ्य-क्षुब्ध नहीं होने वाला, सद्बुद्धि से अलंकृत-श्रेष्ठ बुद्धि से सुशोभित पुरुष धर्मदेशना के अवसर पर धर्मोपदेश सुनने वाले पुरुष के कर्म-आचरण अथवा उसके गुरु लघु कर्म भाव-यह पुरुष गुरु कर्मा है या लघु कर्मा है, उसका भाव कैसा है-यह भली भांति जाने, जानकर परीषद्-धर्मसभा के अनुरुप धर्म का कथन करे-धर्म देशना दे । जिससे श्रोता को जीवादि पदार्थों का अवगम-बोध हो तथा उनका मन दूषित-विकृत या व्यथित न हो किंतु प्रसन्नता पाए । इसकी अभिसंधि-अभिप्राय प्रकट करते हुए सूत्रकार कहते हैं-परिषद के श्रोताओं के अन्त:करण के अशुद्ध भाव को अपनीत-दूर करे । यहां आये हुए 'तु' शब्द से यह सूचित है कि उसमें विशिष्ट गुणों का आरोपण-संस्थापन करे। कहीं 'आयभावं' ऐसा पाठ प्राप्त होता है । उस का यह आशय है कि अनादि काल से अभ्यस्त-मिथ्यात्व आदि आत्मभाव जिसे अपना रखा है, साधु उपदेश द्वारा दूर करे । अथवा विषयों में-भोगों में आसक्तियां लोलुपता को आत्मभाव कहा जाता है । साधु उसे दूर करे । शास्त्रकार इसका दिग्दर्शन कराते हुए कहते हैं-स्त्रियों के नयन-मनोहर नेत्रों को तथा मन को आकृष्ट करने वाले अंग प्रत्यंग, अर्द्ध कटाक्ष निरीक्षण-टेढी निगाहों से अवलोकन आदि द्वारा अल्प सत्व-अल्प आत्म पराक्रम विहीन जीव, धर्म से विलुप्त-पतित हो जाते हैं । किस प्रकार के रूपों द्वारा ? उत्तर में कहा जाता है-भयावह रूपों द्वारा । जो भय का आह्वान करते हैं-भय उत्पन्न करते हैं उन्हें भयावह कहा जाता है । स्त्री के रूप आदि विषयों में जो आसक्त-लोलुप होता है इस लोक में वह सतपुरुषों द्वारा निन्दित होता है । वह कान नाक आदि काट लिये जाने तक की विडम्बनाएं-यातनाएं प्राप्त करता है । जन्मान्तर-आगे के जन्म में वह नरक एवं तिर्यंच आदि यातना स्थानों में उत्पन्न होकर कष्ट भोगता है । धर्म देशना देने में कुशल विद्वान् पुरुष दूसरे के अभिप्राय-अन्तर्भाव को भलीभांति अवगत कर धर्म का उपदेश करे जो त्रस एवं स्थावर प्राणियों के लिये हितप्रद है ।
न पूयणं चेव सिलोयकामी, पियमप्पियं कस्सइ णो करेजा । । सव्वे अणढे परिवजयंते, अणाउले या अकसाइ भिक्खू ॥२२॥ छाया - न पूजनञ्चैव श्लोक कामी, प्रियमप्रियं कस्यापिनोकुर्य्यात् । सर्वान् अनर्थान् परिवर्जयन् अनाकुलश्चाकषायी भिक्षुः ॥
-564)

Translation AI Generated

**The Sutra Kritanga Sutra with Commentary - 'Dheer'**

A man who is unshakeable ('akshobhya'), adorned with good understanding ('sadbuddhyalankrito'), and present at a discourse, should understand the 'karma' (actions) of the listener, whether they are of a 'guru' (heavy) or 'laghu' (light) nature, and their 'chanda' (intention). He should correctly 'vivechya' (analyze) and understand this. Knowing this, the speaker should deliver the Dharma discourse in a way that is appropriate for the audience, ensuring that the listener gains understanding of the 'jiva' (soul) and other 'padartha' (objects), and their mind is not corrupted but instead experiences joy. With this intention, the Sutra says, "He should especially 'naya' (guide) and 'apanaya' (remove) the 'papa bhava' (evil tendencies) of the audience." The word 'tu' indicates that he should instill good qualities in them. Some texts read 'ayabhava', which means 'atma bhava' (egoistic tendencies), which are ingrained from time immemorial due to 'mithyatva' (false beliefs) and other such things. He should remove these. Alternatively, 'atma bhava' can also refer to attachment to worldly pleasures, which should also be removed. The Sutra further explains, "He should not 'naya' (guide) them with 'rupa' (forms) that are attractive to the mind, such as the sight of women's limbs, half-glances, etc., which can lead to the downfall of those with weak 'sattva' (strength) from the path of Dharma." What kind of 'rupa' (forms) should be avoided? The answer is, "Those that are 'bhayaavhai' (fearful)." These are forms that induce fear. In this life, those who are attached to sensual pleasures are condemned by the virtuous. They face various forms of ridicule, such as having their ears and noses cut off. In future lives, they are born in hell and other realms of suffering, where they experience pain due to their attachment to sensual pleasures. Thus, a wise and learned 'pandita' (scholar) who is knowledgeable in Dharma discourse, should understand the true intention of the audience and reveal the Dharma that is beneficial to both 'tras' (mobile beings) and 'sthavara' (immobile beings).

**Commentary:**

'Dheer' - unshakeable, not agitated.
'Sadbuddhyalankrito' - adorned with good understanding, possessing excellent intellect.
'Karma' - actions, conduct.
'Guru' - heavy, significant.
'Laghu' - light, insignificant.
'Chanda' - intention, desire.
'Vivechya' - to analyze, to understand.
'Papa bhava' - evil tendencies, negative thoughts.
'Naya' - to guide, to lead.
'Apanaya' - to remove, to eliminate.
'Tu' - indicates the addition of a quality.
'Ayabhava' - egoistic tendencies, attachment to self.
'Atma bhava' - egoistic tendencies, attachment to self.
'Mithyatva' - false beliefs, wrong understanding.
'Rupa' - forms, appearances.
'Bhayaavhai' - fearful, inducing fear.
'Tras' - mobile beings, animals.
'Sthavara' - immobile beings, plants.

**Verse 22:**

"Neither should one seek praise nor be a lover of verses, nor should one do what is pleasing or displeasing to anyone. A monk who is free from all evil, unperturbed, and free from attachments is truly a monk."

**Commentary:**

This verse emphasizes the importance of detachment, humility, and equanimity in the life of a monk. A true monk should not seek praise or recognition, nor should they be swayed by the opinions of others. They should strive to be free from all evil, unperturbed by external circumstances, and free from attachments to worldly things.