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 626

श्री सूत्रकृताङ्ग सूत्रम् छाया - तत्र तत्र स्वाख्यातं, तच्च सत्यं स्वाख्यातम् ।
सदा सत्येन सम्पन्नो मैत्री भूतेषु कल्पयेत् ॥ अनुवाद - सर्वज्ञ-तीर्थंकरों ने भिन्न भिन्न स्थानों-प्रसंगों पर जीव आदि तत्वों को स्वाख्यात किया है-उनका सम्यक् विवेचन-विश्लेषण किया है, वही शाश्वत सत्य है, अतः मानव को सदैव उस सत्य से समाहित होकर मैत्री भाव रखना चाहिये । .
टीका - साम्प्रतमेतदेव कुतीथिकानाम सर्वज्ञत्वमर्हतश्च सर्वज्ञत्वं यथा भवति तथा सोपपत्तिकं दर्शयितुमिाहतत्र तत्रेति वीप्सापदं यद्यत्तेनार्हता जीवाजीवादिकं पदार्थजातं तथा मिथ्यात्वाविरतिप्रमादकषाययोगा बन्धहेतव इतिकृत्वा संसारकारणत्वेन तथा सम्यग्दर्शन ज्ञान चारित्राणि मोक्षमार्ग इति मोक्षाङ्गतयेत्येतत्सर्वं पूर्वोत्तरा विरोधितया युक्तिभिरूपपन्नतया च सुष्ट्वाख्यातं-स्वाख्यातं, तीर्थिकवचनं तु 'न हिंस्याद्भूतानां' ति भणित्वा तदुपमर्दकारम्भाभ्यनुज्ञानात्पूर्वोत्तर विरोधितया तत्र तत्र चिन्त्यमानं नियुक्तिकत्वान्न स्वाख्यातं भवति,सचाविरुद्धार्थस्याख्याता रागद्वेषमोहानामनृतकारणानाम संभवात् सद्भ्यो हितत्वाच्च सत्यः 'स्वाख्यातः' तत्स्वरूपविद्भिः प्रतिपादिताः । रागादयो ह्यनृतकारणं ते च तस्य न सन्ति अतः कारणाभावात्कार्याभाव इतिकृत्वा तद्वचो भूतार्थप्रतिपादकं, तथा चोक्तम् -
"वीतरागा हि सर्वज्ञा, मिथ्या न ब्रूवते वचः । यस्मात्तस्माद्वचस्तेषां, तथ्यं भूतार्थ दर्शनम् ॥" ननु च सर्वज्ञत्वमन्तरेणापि हेयोपादेयमात्रपरिज्ञानादपि सत्यता भवत्येव, तथा चोक्तम् - "सर्वं पश्यतु वा मा वा, तत्त्वमिष्टं तु पश्यतु । कीटसंख्यापरिज्ञानं, तस्य नः क्वोपयुज्यते ? ॥१॥
इत्याशङ्कयाह-'सदा' सर्वकालं 'सत्येन' अवितथभाषणत्वेन संपन्नोऽसो अवितथभाषणत्वं च सर्वज्ञत्वे सति भवति, नान्यथा, तथाहि-कीट संख्यापरिज्ञानासंभवे सर्वत्रापरिज्ञानमाशङ्कयेत, तथा चोक्तम् -
"सदृशे बाधासंभवे तल्लक्षणमेव दूषितं स्याद्" इति सर्वत्रानाश्वासः, तस्मात्सर्वज्ञत्वं तस्य भगवत एष्टव्यम्, अन्यथा तद्वचसः सदा सत्यता न स्याद्, सत्यो वा संयमः सन्तः-प्राणिनस्तेभ्यो हितत्वाद् अतस्तेन तपःप्रधानेन संयमेन भूतार्थहितकारिणा 'सदा' सर्वकालं 'संपन्नो' युक्तः, एतद्गुणसंपन्नश्चासौ 'भूतेषु' जन्तुषु 'मैत्री' तद्रक्षणपरतया भूतदयां 'कल्पयेत्' कुर्यात्, इदमुक्तं भवति परमार्थतः स सर्वज्ञस्तत्त्वदर्शितया यो भूतेषु मैत्री कल्पयेत्, तथा चोक्तम् -
["मातृवत्परदाराणि, परद्रव्याणि लोष्टवत् ।] आत्मवत्सर्वभूतानि, यः पश्यति स पश्यति ॥१॥"॥३॥
टीकार्थ – अन्यमतवादी सर्वज्ञ नहीं हैं । अर्हत् में ही सर्वज्ञत्व विद्यमान है । यह जिस प्रकार संभावित है, सूत्रकार युक्तिपूर्वक उसे प्रकट करते हैं । प्रस्तुत गाथा में 'तहिं तहिं-तत्र तत्र' यह पद वीप्सा में द्विरुक्त हुआ है, तदनुसार तीर्थंकर देव ने जीव एवं अजीव आदि जो पदार्थ प्रतिपादित किये हैं तथा उन्होंने मिथ्यात्व, अविरति, प्रमाद, कषाय एवं योग को बन्ध हेतु कहकर संसार का कारण बतलाया है एवं सम्यक्दर्शन, सम्यक्ज्ञान एवं सम्यक्चारित्र को मोक्षमार्ग के रूप में निरूपित किया है । वह सब मोक्ष के अंगभूत है । पहले और आगे से अविरुद्ध-संगत एवं युक्तियुक्त हैं । अतएव वे स्वाख्यात हैं-सम्यक् निरूपित हैं । अन्य मतवादियों ने जीव की हिंसा नहीं करनी चाहिये, ऐसा कहकर स्थान-स्थान पर जीवों के उपमर्दक-हिंसा कारक आरम्भों-कार्यो की अनुज्ञा दी है-उन्हें विहित बताया है । अतः उनके सिद्धान्त पूर्वापर विरोधी है । चिन्तन करने पर युक्ति
(598

Translation AI Generated

**The Sutra of the Sutra-Kritanga**

**Shadow:** It has been declared in various places, and that which is declared is truth.
**Translation:** The omniscient Tirthankaras have declared the principles of the soul and other entities in different places and contexts. Their correct analysis and explanation is eternal truth. Therefore, humans should always be filled with this truth and cultivate compassion towards all beings.

**Commentary:** The present verse aims to demonstrate the omniscience of the Arhats, as it is possible. The word "tatra tatra" (there, there) is used in a sense of emphasis. The Arhats have explained the nature of the soul, non-soul, and other entities, as well as the causes of bondage, such as false belief, non-restraint, carelessness, and passions. They have also explained the path to liberation, which consists of right faith, right knowledge, and right conduct. All of this is consistent and logical, and therefore it is declared as truth. The teachings of other sects, however, are not true. They say, "Do not harm living beings," but they also permit actions that lead to the oppression and harm of living beings. Their teachings are contradictory. Therefore, their teachings are not true. The truth is that which is declared by those who know the true nature of things. Passions are the cause of falsehood, and they are absent in the omniscient. Therefore, due to the absence of the cause, there is no effect. Their words are the true representation of reality. As it is said:

"The omniscient are free from passions, they do not speak falsehood. Therefore, their words are the true representation of reality."

**Objection:** Even without omniscience, one can still speak the truth by knowing only what is beneficial and harmful. As it is said:

"Whether one sees everything or not, one should see what is beneficial. What is the use of knowing the number of insects?"

**Answer:** The verse says, "Always" (sada) filled with "truth" (satyena), meaning always speaking the truth. This is possible only with omniscience, not otherwise. If one does not know the number of insects, then one may doubt their knowledge of everything. As it is said:

"If there is a possibility of contradiction in similar things, then the characteristic itself is faulty."

Therefore, one should believe in the omniscience of the Tirthankaras. Otherwise, their words would not always be true. The Tirthankaras are always filled with truth and restraint. They are compassionate towards all living beings. Therefore, they cultivate compassion towards all beings. This is what is meant by the verse:

"The omniscient, who sees the truth, cultivates compassion towards all beings."

As it is said:

"One who sees all beings as oneself, sees truly."

**Commentary:** Those who hold other views are not omniscient. Omniscience is present only in the Arhats. The author of the sutra explains this logically. The word "tatra tatra" (there, there) is used twice in the verse for emphasis. According to this, the Tirthankaras have explained the nature of the soul, non-soul, and other entities. They have also explained the causes of bondage, such as false belief, non-restraint, carelessness, and passions. They have also explained the path to liberation, which consists of right faith, right knowledge, and right conduct. All of this is consistent and logical, and therefore it is declared as truth. Other sects, however, say, "Do not harm living beings," but they also permit actions that lead to the oppression and harm of living beings. Their teachings are contradictory. Therefore, their teachings are not true. The truth is that which is declared by those who know the true nature of things. Passions are the cause of falsehood, and they are absent in the omniscient. Therefore, due to the absence of the cause, there is no effect. Their words are the true representation of reality. As it is said:

"The omniscient are free from passions, they do not speak falsehood. Therefore, their words are the true representation of reality."

**Objection:** Even without omniscience, one can still speak the truth by knowing only what is beneficial and harmful. As it is said:

"Whether one sees everything or not, one should see what is beneficial. What is the use of knowing the number of insects?"

**Answer:** The verse says, "Always" (sada) filled with "truth" (satyena), meaning always speaking the truth. This is possible only with omniscience, not otherwise. If one does not know the number of insects, then one may doubt their knowledge of everything. As it is said:

"If there is a possibility of contradiction in similar things, then the characteristic itself is faulty."

Therefore, one should believe in the omniscience of the Tirthankaras. Otherwise, their words would not always be true. The Tirthankaras are always filled with truth and restraint. They are compassionate towards all living beings. Therefore, they cultivate compassion towards all beings. This is what is meant by the verse:

"The omniscient, who sees the truth, cultivates compassion towards all beings."

As it is said:

"One who sees all beings as oneself, sees truly."