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 641

आदाननामकं अध्ययन क्योंकि उत्कृष्ट रूप में अर्द्ध पुद्गलपरावर्तकाल के पश्चात् पुनः सम्यक्त्व प्राप्त हो सकता है । वैसे पुरुष को जिसने धर्माचरण नहीं किया है, सम्यक्दर्शन की प्राप्ति योग अर्चा-लेश्या, अन्तःपरिणति या आन्तरिक परिणामों का स्वायत्त होना बहुत कठिन है । अथवा मनुष्य शरीर अर्चा कहा जाता है। जिसने धर्मरूपी बीज का वपन नहीं किया है उसे वह उपलब्ध नहीं होता । आर्य क्षेत्र, उत्तम कुल में जन्म, समस्त इन्द्रिय रूप सामग्री, स्वस्थ सक्षम इंद्रिय, इत्यादि का मिलना अत्यन्त कठिन है । प्राणियों में जो धर्म रूप अर्थ का विवेचन करते हैं, धर्म प्रतिपत्ति के योग्य है । उन जैसी लेश्या प्राप्त करना अत्यन्त दुर्लभ है।
जे धम्मं सुद्धमक्खंति, पडिपुन्नमणेलिसं ।
अणेलिसस्स जं ठाणं, तस्स जम्मकहा कओ ॥१९॥ . . छाया - ये धर्म शुद्ध माख्यान्ति, प्रतिपूर्ण मनीदृशम् ।
अनीदृशस्य यत् स्थानं, तस्य जन्म कथा कुतः ॥ अनुवाद - जो पुरुष प्रतिपूर्ण-समग्र अनीदृश-सर्वोत्तम एवं शुद्ध धर्म का आख्यान करते हैं-स्वयं आचरण करते हैं । वे सर्वोत्तम पुरुष का स्थान-पद प्राप्त करते हैं । फिर उनका जन्म नहीं होता-वे जन्म मरण से छूट जाते हैं।
टीका - किञ्चान्यत्-ये महापुरुषा वीतरागाःकरतलामलकवत्सकलजगद्दष्टारःत एवंभूताः परहितैकरताः 'शुद्धम्' अवदातं सर्वोपाधिविशुद्धं धर्मम् 'आख्यान्ति' प्रतिपादयन्ति स्वतः समाचरन्ति च 'प्रतिपूर्णम्' आयातचारित्र सद्भावात्संपूर्ण यथाख्यातचारित्ररूपं वा 'अनीदृशम्' अनन्य-सदृशं धर्मम् आख्यान्ति अनुतिष्ठन्ति (च) । तदेवम् 'अनीदृशस्य' अनन्यसदृशस्य ज्ञानचारित्रोपेतस्य यत् स्थानं-सर्व द्वन्द्वोपरमरूपं तदवाप्तस्य तस्य कुतो जन्मकथा? जातो मृतो वेत्येवंरूपा कथा स्वप्नान्तरेऽपि तस्य कर्मबीजाभावात् कुता विद्यत ? इति, तथोक्तम् -
"दग्धे बीजे यथाऽत्यन्तं, प्रादुर्भवति नाङ्करः। कर्मबीजे तथा दग्धे, न रोहति भवाङ्कुर ॥१॥''इत्यादि ॥१९॥
टीकार्थ - जो महापुरुष वीतराग-रागशून्य होते हैं । हथेली में रखे आंवले की ज्यों समग्र संसार को देखते हैं तथा जो पर हित परायण है । जो समस्त उपाधियों से रहित शद्ध धर्म का आख्यान करते हैं. स्वयं पालन करते हैं । आयत-चारित्र के सद्भाव से जो धर्म प्रतिपूर्ण है अथवा यथाख्यात चारित्र रूप तथा जो अनुपमसर्वश्रेष्ठ है, वे उसका आख्यान करते हैं-उपदेश करते हैं तथा स्वयं उसका अनुसरण करते हैं । वे उस स्थान को प्राप्त करते हैं जो ज्ञान एवं चारित्र युक्त पुरुष का है-ज्ञान चारित्र युक्त पुरुष को प्राप्त होता है । जो द्वन्द्वोंसंकटों और झंझटों से विमुक्त है । उनके पुनः इस जगत में जन्म लेने की तो बात ही कहाँ ? वे जन्मे, मरे ऐसा कहना सपने में भी संभव नहीं है क्योंकि उनके कर्मों के बीजों का अभाव हो गया है, इसलिये जन्म मरण कहां से हो । कहा है जैसे बीज के अत्यन्त दग्ध हो जाने पर बिल्कुल जल जाने पर अंकुर का प्रादुर्भाव नहीं होता, पौधा नहीं उगता । उसी प्रकार कर्म रूपी बीज के दग्ध हो जाने पर संसार रूपी अंकुर पैदा. नहीं होता।
कओ कयाइ मेधावी, उप्पजति तहा गया । तहा गया अप्पडिन्ना, चक्खू लोगस्सणुत्तरा ॥२०॥.
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Translation AI Generated

The study called Adana can be attained again in the form of Samyaktva after the half-pudgala-paravarta-kala. For a man who has not practiced Dharma, it is very difficult to attain Samyakdarshan, or to be independent of the internal results of Archa-leshya, Antahparinat, or Aantaric parinam. Or, the human body is called Archa. He who has not sown the seed of Dharma, does not attain it. It is very difficult to get the Aryan field, birth in a noble family, all the material in the form of senses, healthy and capable senses, etc. Among beings, those who contemplate the meaning of Dharma, are worthy of Dharma-pratipatti. It is very rare to attain such leshya.
Those who declare the pure Dharma, complete and unparalleled.
Where is the place of the unparalleled, how is their birth story?
Commentary - Those great men who are free from attachment, who see the whole world like a myrobalan in the palm of their hand, who are devoted to the welfare of others, declare the pure Dharma, which is free from all limitations, and they themselves practice it. They declare the Dharma which is complete, full of good qualities, and unparalleled, and they follow it. Thus, where is the place of the unparalleled, the one who has attained knowledge and conduct, who is free from all dualities and troubles? How can there be a story of his birth? How can there be a story of his birth and death, even in a dream, because he has no karma seeds? It is said:
"Just as a seed that is completely burnt, does not sprout. So too, when the karma seed is burnt, the sprout of existence does not grow."
Commentary - Those great men who are free from attachment, who see the whole world like a myrobalan in the palm of their hand, and who are devoted to the welfare of others, declare the pure Dharma, which is free from all limitations, and they themselves practice it. They declare the Dharma which is complete, full of good qualities, and unparalleled, and they follow it. They attain the place of the one who has knowledge and conduct, who is free from all dualities and troubles. How can they be born again in this world? It is not possible to say that they were born and died, even in a dream, because they have no karma seeds. Therefore, how can there be birth and death? It is said:
"Just as a seed that is completely burnt, does not sprout. So too, when the karma seed is burnt, the sprout of existence does not grow."
How does the wise one arise, he arises there, gone.
Gone there, unstained, the eyes of the highest beings.