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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ग्रन्थनामकं अध्ययनं
है, उसे किसी अपरिणीत- अपरिपक्व पुरुष को न कहे क्योंकि वैसे पुरुष के आगे सिद्धान्त का रहस्य प्रकट करने से वह दूषित-विकृत हो जाता है । इसलिये कहा गया है कि जिसकी बुद्धि अप्रशान्त है - विशेष रूप से शांत नहीं है, उसको शास्त्र का सद्भाव- श्रेष्ठ सिद्धान्त बतलाना दोष हेतु होता है। जैसे जिसको नया बुखार है-अभी बुखार चढ़ा है उसे बुखार को रोकने की औषधि देना दोषजनक है इत्यादि । स्वपरत्रायी-अपना तथा अन्य का त्राण करने वाला अथवा प्राणियों का रक्षण करने वाला साधु मनमानी कल्पना द्वारा सूत्र एवं उसके अर्थ को अन्यथा न करे - विपरीत न बनावे । वह सूत्र को अन्यथा क्यों नहीं करे ? इसका स्पष्टीकरण करते · हुए सूत्रकार कहते हैं परहित - लोगों के हित में रत, संलग्न शास्ता - उपदेष्टा साधु, आचार्य में जो अपनी भक्ति है, जो बहुमान है उसका अनुचिन्तन करता हुआ सोचे कि मेरे इस कथन से आगम में कोई बाधा तो उपस्थित नहीं होती है । तत् पश्चात् वह अपना वक्तव्य कहे । आचार्य आदि से जो सुना हो तदनुसार वह सम्यक्त्व की आराधना का अनुवर्तन करता हुआ गुरु के ऋण से मुक्त होने हेतु वैसी ही प्ररूपणा करे । अपनी सुखशीलतासुविधा नहीं सोचता हुआ जिस किसी प्रकार से न कहे। जैसा मन में आवे वैसा न बोले ।
से सुद्धसुत्ते अवहाणवं च, धम्मं च जे विंदति तत्थ तत्थ । आदेज्जवक्के कुसले वियत्ते, स अरिहइ भासिउं तं समाहिं ॥२७॥ तिबेमि ॥
छाया
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स शुद्धसूत्र उपधानवांश्च धर्मञ्च यो विन्दति तत्र तत्र ।
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आदेयवाक्यः कुशलो व्यक्तः सोऽर्हति भाषितुं तं समाधिम् ॥ इति ब्रवीमि ॥
अनुवाद - जो साधु सूत्र का शुद्ध उच्चारण करता है, जो शास्त्र विहीत तपश्चरण करता है, जो उत्सर्ग के स्थान पर उत्सर्ग मूलक धर्म को तथा अपवाद के स्थान पर अपवादमूलक धर्म को अपनाता है वही आदेय वाक्य है । उसी का वचन ग्राह्य है - इस प्रकार शास्त्र के अर्थ में कुशल तथा व्यक्त-विचारपूर्वक कार्यशील साधुसर्वज्ञ प्रणीत भाव समाधि का अभिभाषण प्रतिपादन कर सकता है ।
टीका – अध्ययनोपसंहारार्थमाह-'स' सम्यग्दर्शनस्यालूषको यथावस्थितागमस्य प्रणेताऽनुविचिन्त्यभाषकः शुद्धम्-अवदातं यथावस्थितवस्तुप्ररूपणोऽध्ययनतश्च सूत्रप्रवचनं यस्यासौ शुद्धसूत्र:, तथोपधानं तपश्चरणं यद्यस्य सूत्रस्याभिहितमागमेतद्विद्यते मस्यासावुपधानवान्, तथा 'धर्मं ' श्रुतचारित्राख्यं यः सम्यक् वेत्ति विन्दते वा सम्यग् लभते 'तत्र तत्रे' ति य आज्ञाग्राह्योऽर्थः स आज्ञयैव प्रतिपत्तव्यो हेतुकस्तु सम्यग्घेतुना यदिवा स्वसमयसिद्धोऽर्थः स्वसमय व्यवस्थापनीयः पर (समय) सिद्धश्च परस्मिन् अथवोत्सर्गापवादयोर्व्यवस्थितोऽर्थस्ताभ्यामेव यथास्वं प्रतिपादयितव्यः, एतद्गुणसंपन्नश्च 'आदेयवाक्यो' ग्राह्यवाक्यो भवति, तथा 'कुशलो' निपुणः आगमप्रतिपादने सदनुष्ठाने च 'व्यक्तः' परिस्फुटो नासमीक्ष्यकारी, यश्चैतद्गुणसमन्वितः सोऽर्हति - योग्यो भवति 'तं' सर्वज्ञोक्तं ज्ञानादिकं वा भावसमाधिं 'भाषितुं' प्रतिपादयितुं, नापरः कश्चिदिति । इति परिसमाप्त्यर्थे, ब्रवीमीति पूर्ववत्, गतोऽनुगमा, नयाः प्राग्वद्वयाख्येयाः ||२७||
॥ समाप्तं चतुर्दशं ग्रन्थाख्यमध्ययनमिति ॥
टीकार्थ - सूत्रकार इस अध्ययन का उपसंहार करते हुए कहते हैं - जो साधु सम्यक्दर्शन को दोषयुक्तविकृत नहीं करता, आगम के यथावस्थित अर्थ का प्रणयन करता है - प्रकटन करता है, अनुचिन्तनपूर्वक भाषण
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Translation AI Generated

The study of the text,
should not be given to an uninitiated, immature man, because revealing the secrets of the principles to such a man will corrupt and distort him. Therefore, it is said that it is a fault to reveal the harmony and excellence of the scriptures to one whose mind is restless - especially not peaceful. Just as it is a fault to give medicine to stop fever to someone who has a new fever - who has just developed a fever, etc. The virtuous, who are self-reliant and protect others, or who protect beings, should not distort the sutra and its meaning by arbitrary imagination - should not make it contrary. Why should he not distort the sutra? Explaining this, the sutra-maker says that the virtuous, who are engaged in the welfare of others, should contemplate the devotion and respect they have for the teacher, the preacher, and think that my statement does not create any obstacle in the scriptures. Then he should speak his words. He should follow the practice of the worship of rightness according to what he has heard from the Acharya, etc., and make the same representation to be free from the debt of the guru. He should not think of his own comfort and convenience, and should not speak in any way that he likes. He should not speak as his mind desires.
From the pure sutra, the challenge and the dharma, whoever finds it, there and there. The skillful, clear, introductory statement, he deserves to speak that concentration. ||27|| I say.
Shadow
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He who finds the pure sutra, the vow, and the dharma, there and there.
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The skillful, clear, introductory statement, he deserves to speak that concentration. || I say. ||
Translation - The virtuous who pronounce the pure sutra, who perform the austerities prescribed by the scriptures, who adopt the dharma based on renunciation in place of renunciation, and the dharma based on exception in place of exception, are the introductory statement. His words are to be accepted - thus, the skillful and clear-thinking virtuous, omniscient, who are active in the meaning of the scriptures, can expound the concentration of the feeling, as conceived by the omniscient.
Commentary - To conclude the study, it is said - 'He' who is the creator of the scriptures as they are, who speaks after contemplation, who does not corrupt the right view, who presents the objects as they are, who has the pure sutra, the pure pronunciation, the vow, the performance of austerities, which is prescribed for the sutra, if it exists in the scriptures, he is the vow-taker, and 'dharma' - the dharma called the heard conduct, whoever knows it correctly, or finds it correctly, obtains it, 'there and there' - the meaning which is to be accepted by command, should be accepted by command only. The reason is that if the meaning is established in one's own time, it should be established in one's own time, and if the meaning is established in another's time, it should be established in another's time, or the meaning established in renunciation and exception should be presented accordingly. He who is endowed with these qualities is the 'introductory statement' - the acceptable statement. Similarly, 'skillful' - skilled in presenting the scriptures and in performing them correctly, 'clear' - clear, not a doubter, and whoever is endowed with these qualities is 'worthy' - fit to 'speak' - to expound 'that' - the omniscient's words, knowledge, etc., or the concentration of feeling, and no one else. Thus, for the purpose of concluding, I say, as before, the path is followed, the principles are to be explained as before. ||27||
॥ The study called the fourteenth text is complete. ॥
Commentary - The sutra-maker concludes this study by saying - the virtuous who do not corrupt the right view, who present the meaning of the scriptures as they are, who speak after contemplation,
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