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 624

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श्री सूत्रकृताङ्ग सूत्रम् सागर से पार उतारता है । इसलिये वह सब का त्रायी- त्राणकरणशील है, रक्षक हैं। व्याकरण के अनुसार " अय वय पय मय चय तय णय गतौ " इस सूत्र यहां तय धातु में घञ् प्रत्यय हुआ है जिससे तयनं रूप बनता है जिसका अर्थ त्राण है जो त्राण करता है उसे 'तायी' त्रायी कहा जाता है । " सर्वेगत्यर्था ज्ञानार्था" के अनुसार वे सभी धातुएं जो गति के अर्थ में है ज्ञान के भी अर्थ में है। ज्ञान से सामान्य का परिच्छेद होता है । मनुत्ते पद वह पुरुष विशेष अर्थ का ज्ञाता है, सर्वज्ञ है, सर्वदर्शी है, यह कहा गया है। कारण के अभाव में कार्य निष्पन्न नहीं होता, अतः सूत्रकार यहां बतलाते हैं कि वह पुरुष दर्शनावरणीय कर्म का अन्तक- अन्त करने वाला है । दर्शनावरणीय कर्म के माध्यम से उसके ग्रहण से चार प्रकार के घाती कर्मों का वह अन्तक- अन्त या नाश करने वाला है, ऐसा समझना चाहिये ।
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अन्तए वितिगिच्छाए, से जाणति अणेलिसं । अणेलिसस्स अक्खाया, ण से होइ तहिं तहिं ॥२॥
छाया अन्तको विचिकित्सायाः स जानात्यनीदृशम् ।
अनीदृशस्याख्याता, स न भवति तत्र तत्र ॥
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अनुवाद - जो विचिकित्सा संशय का अन्तक विनाशक होता है, संशयग्रस्त नहीं होता, वह अनीदृशअप्रतिम वेत्ता - ज्ञानी होता है । वैसा विवेचक - वस्तु तत्त्व का व्याख्याता अन्य दर्शनों में नहीं है ।
टीका यश्च घातिचतुष्टयान्तकृत्स ईदृग्भवतीत्याह - विचिकित्सा - चित्तविप्लुतिः संशयज्ञानं तस्यासौ तदावरणक्षयादंतकृत संशयविपर्ययमिथ्याज्ञानानामविपरीतार्थ परिच्छेदादन्ते वर्तते इदमुक्तं भवति तत्र दर्शनावरणक्षयप्रतिपादनात् ज्ञानाद् भिन्नं दर्शनमित्युक्तं भवति, ततश्च येषामेकमेव सर्वज्ञस्य ज्ञानं वस्तुगतयोः सामान्यविशेषयोरचिन्त्यशक्त्युपेतत्वात्परिच्छदकमित्येषोऽभ्युपगमः सोऽनेन पृथगावरणक्षयप्रतिपादनेन निरस्तो भवतीति, यश्च घातिकर्मान्तकृदति क्रान्तसंशयादिज्ञानः सः 'अनीदृशम्' अनन्यसदृशं जानीते न तत्तुल्यो वस्तुगतसामान्य विशेषांशपरिच्छेदक उभयरूपेणैव विज्ञानेन विद्यत इति, इदमुक्तं भवति न तज्ज्ञानमितरजनज्ञानतुल्यम्, अतो यदुक्तं मीमांसकै :- सर्वज्ञस्य सर्वपदार्थपरिच्छेदकत्वेऽभ्युपगम्यमाने सर्वदा स्पर्शरूपरसगन्धवर्णशब्द परिच्छेदादनभिमतद्रव्यरसास्वादनमपि प्राप्नोति, तदनेन व्युदस्तं द्रष्टव्यं, यदप्युच्यते-सामान्येन सर्वज्ञसद्भावेऽपि शेषहेतोरभावादर्हत्येव संप्रत्ययो नोपपद्यते, तथा चोक्तम् -
"अर्ह (रूह) न् यदिसर्वज्ञो, बुद्धो नेत्यत्र का प्रभा ? । अथोभावपि सर्वज्ञौ, मतभेदस्तयोः कथम् ? ॥१॥"
इत्यादि, एतत्परिहारार्थमाह- 'अनीदृशस्य' अनन्यसदृशस्य यः परिच्छेदक आख्याता च नासौ 'तत्र तत्र' दर्शने बौद्धादिके भवति, तेषां द्रव्यपर्याययोरनभ्युपगमादिति, तथाहि शाक्यमुनिः सर्वं क्षणिकमिच्छन् पर्यायानेवेच्छति न द्रव्यं द्रव्यामन्तरेण च निर्बीजत्वात् पर्यायाणामप्यभावः प्राप्नोत्यत: पर्यायानिच्छताऽवस्यमकामेनापि तदाधारभूतं परिणामि द्रव्यमेष्टव्यं, तदनभ्युपगमाच्च नासौ सर्वज्ञ इति, तथा अप्रच्युतानुत्पन्नस्थिरैकस्वभावस्य द्रव्यस्यैवैकस्याभ्युपगमादध्यक्षाध्यवसीयमानानामर्थ क्रियासमर्थानां पर्यायाणामनभ्युपगमान्निष्पर्यायस्य द्रव्यस्याप्यभावात्कपिलोऽपि न सर्वज्ञ इति, तथा क्षीरोदकवदभिन्नयोर्द्रव्यपर्यायो भेदेनाभ्युपगमादुलुकस्यापि न सर्वज्ञत्वम् । असर्वज्ञत्वाच्च तीर्थान्तरीयाणां मध्ये न कश्चिदप्यनीदृशस्य- अनन्यसदृशस्यार्थस्यद्रव्यपर्यायोभयरूपस्याख्याता भवतीत्यर्हन्नेवातीतानागतवर्तमानत्रिकाल वर्तिनोऽर्थस्य स्वाख्यातेति न तत्र तत्रेति स्थितम् ॥२॥
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Translation AI Generated

The **Shri Sutra Kritanga Sutra** takes one across the ocean of worldly existence. Therefore, it is the savior of all, the protector of all. According to grammar, the word "tayanam" is formed by adding the suffix "ghan" to the root "tay" which means "traan" (salvation). The one who provides salvation is called "trayi" (savior). According to the principle "Sarvegatyartha jnanartha", all verbs that denote motion also denote knowledge. Knowledge leads to the delimitation of the general. The word "manutte" refers to a specific person who is the knower of all, the omniscient, the all-seeing. Without a cause, an effect cannot be produced. Therefore, the author of the sutra states that this person is the destroyer of the "darshanavaraneya karma" (karma that obscures perception). It should be understood that through the destruction of "darshanavaraneya karma", he destroys the four types of "ghati karma" (karma that leads to rebirth).

1. **Antae vitigicchaae, se jaanati aneli-sam. Aneli-sass akkhaaya, na se hoi tahim tahim.** ||2||
**Chhaya antako vichikit-saayaah, sa jaanatyaneedrusham. Aneedrusha-syaakhyata, sa na bhavati tatra tatra.** ||
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**Translation:** The one who is the destroyer of doubt, the one who is not doubtful, is the "aneedrusha" (unparalleled) knower. Such a commentator, the explainer of the truth of things, does not exist in other philosophies.

**Commentary:** The one who is the destroyer of the four types of "ghati karma" is described as follows: "Vitigicchaa" refers to mental confusion, doubt, and uncertainty. The one who destroys this is the one who has destroyed the veil of perception, and thus has no doubt, delusion, or false knowledge. This is stated because the destruction of the veil of perception is mentioned, and it is stated that "darshan" (philosophy) is different from knowledge. Therefore, the assumption that there is only one knowledge of the omniscient, which is capable of delimiting both the general and the specific, is refuted by the separate mention of the destruction of the veil. The one who destroys "ghati karma" and has knowledge that transcends doubt, etc., is "aneedrusha" (unparalleled). There is no one equal to him in delimiting the general and the specific aspects of the objects of knowledge. This is stated because his knowledge is not equal to the knowledge of others. Therefore, what the Mimamsakas say - that if it is assumed that the omniscient is the delimiter of all objects, then he would also have to experience the delimitation of touch, taste, smell, color, and sound, and thus would also have to experience the taste of the desired object - is refuted by this. Also, it is said that even if the omniscient exists in general, the absence of other causes would not lead to the proper understanding of the object. Thus, it is said:

"Arha (ruha) n yadisarvagno, buddho netyatra ka prabha? | Athobhava-pi sarvagnau, matabhedastayo: katham? ||1||"

And so on. To refute this, it is said: "Aneedrusha-sya" (unparalleled) - the one who is the delimiter of this, is not found in "tatra tatra" (there and there) - in philosophies like Buddhism, etc. This is because they do not accept the existence of substance and its modifications. For example, Shakyamuni believes that everything is momentary and accepts only modifications, not substance. If there is no substance, then the absence of modifications would follow, because they are seedless. Therefore, even if one does not accept modifications, one must accept the substance that is the basis of modifications. Since they do not accept this, they are not omniscient. Similarly, Kapila is not omniscient because he accepts only one substance, which is unchanging, unproduced, and stable, and does not accept modifications, which are active and capable of action because they are dependent on the substance. Similarly, Uluka is not omniscient because he accepts the difference between substance and modification, like milk and water, which are not different. Since they are not omniscient, there is no one among the other "tirthankaras" who is "aneedrusha" (unparalleled) - the one who is the delimiter of both substance and modification. Therefore, only the "arhan" (the liberated one) is the knower of the substance, which exists in all three times - past, present, and future. Therefore, he is not found "tatra tatra" (there and there). ||2||
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