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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श्री गाथाध्ययनं ततो यत् कैश्चिदभिधीयते, तद्यथा - एक एवात्मा सर्वपदार्थस्वभावतया विश्वव्यापी श्यामाकतण्डुलमात्रोऽङ्गुष्ठपर्वपरिमाणो वेत्यादिकोऽसद्भूताभ्युपगमः परिहृतो भवति, तथाविधात्मसद्भावप्रतिपादकस्य प्रमाणस्याभावादित्यभिप्रायः । 'द्विधाऽपीति द्रव्यतो भावतश्च तत्र द्रव्यस्रोतांसि स्रोतांसि यथास्वं विषयेष्विन्द्रिय प्रवृत्तयः भावस्रोतांसितु शब्दादिष्वेवानुकूलप्रतिकूलेषु रागद्वेषोभवास्तान्युमयरुपाण्यापिस्त्रोतांसि संवृतेन्द्रियतया रागद्वेषाभावाच्च परिच्छिन्नानि येन स परिच्छिन्नस्रोताः, तथा नो पूजासत्कारलाभार्थी किन्तु निर्जरापेक्षी सर्वास्तपश्चरणादिकाः क्रिया विदधाति, एतदेव दर्शयति-धर्मः - श्रुतचारित्राख्यस्तेनार्थः स एव वाऽर्थो धर्मार्थः स विद्यते यस्यासौ धर्मार्थीति, इदमुक्तं भवति-न पूजाद्यर्थं क्रियासु प्रवर्तते अपितु धर्मार्थीति । किमिति ? यतो धर्मं यथावत्तत्फलानि च स्वर्गावाप्तिलक्षाणनि सम्यक् वेत्ति, धर्मं च सम्यग् जानानो यत्करोति तद्दर्शयति - नियागो - मोक्षमार्गः सत्संयमो वा तं सर्वात्मना भावतः प्रतिपन्न नियागपडिवन्नेत्ति, तथा विधश्च यत्कुर्यात् तदाह - 'समि (भ) यं' ति समतां समभावरूपां वासीचन्दनकल्पां 'चरेत्’सततमनुतिष्ठेत् । किंभूत सन् ? आह- दान्तो द्रव्यभूतो व्युत्सृष्टकायश्च, एतद्गुणसमन्वितः सन् पूर्वोक्तमाहन श्रमणभिक्षु शब्दानां यत् प्रवृत्तिनिमित्तं तत्समन्वितश्च निर्ग्रन्थ इति वाच्यः । तेऽपि माहनादयः शब्दा निर्ग्रन्थशब्द प्रवृत्तिनिमित्ताविनाभाविनो भवन्ति, सर्वेऽप्येते भिन्नव्यञ्जना अपि कथञ्चिदेकार्था इति ॥५॥
साम्प्रतमुपसंहारार्थमाह-सुधर्मस्वामी जम्बूस्वामिप्रभृतीनुद्दिश्येदमाह-' से ' इति तद्यन्मया कथितमेवमेव जानीत यूयं, नान्यो मद्वचसि विकल्पो विधेयः यस्मादहं सर्वज्ञाज्ञया ब्रवीमि । न च सर्वज्ञा भगवन्तः परहितैकरता भयात्त्रातारो रागद्वेषमोहान्यतरकारणाभावादन्यथा ब्रुवते, अतो यन्मयाऽऽदितः प्रभृति कथितं तदेवमे वावगच्छतेति। इति: परिसमाप्त्यर्थे।ब्रवीमीति पूर्ववत् । उक्तोऽनुगमः साम्प्रतं नयाः, ते च नैगमादयः सप्त, नैगमस्य सामान्यविशेषात्मकतया संग्रहव्यवहारप्रवेशात्संग्राहदयः षट्ः समभिरूढ़ेत्थंभूतयोः शब्दनयप्रवेशान्नैगम-संग्रहव्यवहारर्जुसूत्रशब्दाः पञ्चः नैगमस्याप्यन्तर्भावाच्चत्वारो, व्यवहारस्यापि सामान्य विशेषरूपतया सामान्य विशेषात्मनोः संग्रहर्जुसूत्रयो रन्तर्भावात्संग्रहर्जुसूत्रशब्दास्त्रयः, ते च द्रव्यास्तिक पर्यायास्तिकान्तर्भावाद्द्रव्यास्तिकपर्यायास्तिकाभिधानौ द्वौ नयौ, यदिवा सर्वेषामेव ज्ञानक्रिययोरन्तर्भावात् ज्ञानक्रियाभिधानौ द्वौ तत्रापि ज्ञाननयो ज्ञानमेव प्रधानमाह क्रियानयश्च क्रियामिति । नयानां च प्रत्येकं मिथ्यादृष्टित्वाज्ज्ञानक्रिययोश्च परस्परापेक्षितया मोक्षाङ्गत्वादुभयमत्र प्रधानं, तच्चोभयं सत्क्रियोपेते साधौ भवतीति, तथा चोक्तम्
" णायम्मि गिहियव्वे अगिहियव्यंमि चे व अत्थंमि । जइयव्वमेव इति जो उवएसो सो नओ नाम ॥१॥" छाया ज्ञाते ग्रहीतव्येऽग्रहीतव्ये चैवार्थे यतितव्यमेवेति य उपदेशः स नयो नाम ॥१॥
छाया
" सव्वेसिंपि णयाणं वहुविहवत्तव्वयं णिसामेत्ता । तं सव्वनयविसुद्धं जं चरण गुणट्ठिओ साहू ॥२॥ सर्वेषामपि नयानां बहुविधां वक्तव्यतां निशम्यत त्सर्वनयविशुद्धं यच्चरणगुणस्थितः साधुः ॥२॥ त्ति, समाप्तं च गाथाख्यं षोडशमध्ययनं, तत्समाप्तौ च समाप्तः प्रथमः श्रुतस्कन्ध इति ॥ ( ग्रन्थाग्रम् ८१०६) टीकार्थ जो पुरुष राग द्वेष से वर्जित होने के कारण एकाकी अकेला हैं अथवा इस संसार चक्र में पर्यटन करता हुआ प्राणी अपने द्वारा किये गये कर्मों के सुख दुःख रूप फल को अकेला ही भोगने के कारण, अकेला ही परलोक में जाने के कारण वह सदा एकाकी या अकेला ही है । जो साधु संयमाचरण में उत्कृष्ट भाव से विहरणशील है, वह द्रव्य और भाव दोनों ही दृष्टियों से एकाकी है । कारणवश गच्छसंघ के भीतर रहते हुए वह द्रव्य दृष्टि से भाज्य है-संघ का एक भाग औरों के साथ है किंतु भावदृष्टि से वह अकेला ही होता है । इसी प्रकार जो यह जानता है कि आत्मा एकाकी ही परलोक में जाती है वह एकवित् है । अथवा दुःख से मेरा कोई परित्राण- रक्षण करने वाला सहायक नहीं है, ऐसा जो जानता है, वह
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Translation AI Generated

## Translation:

**Chapter 16: The Gatha**

Then, some may say, "The study of the Gatha is as follows: The soul is one, pervading the entire universe, the nature of all things, the size of a black sesame seed, or the size of a thumb joint, etc." Such a false assumption is to be rejected, as there is no evidence to support the existence of such a soul.

The meaning is this: "There are two aspects, namely, substance and mode. In substance, there are streams of substance, such as the senses, which are directed towards their respective objects. In mode, there are streams of mode, such as sound, etc., which are favorable or unfavorable, arising from attachment and aversion. These streams of mode are also limited, due to the covering of the senses and the absence of attachment and aversion. Thus, he is one with limited streams. He does not perform actions for the sake of worship, respect, or gain, but for the sake of liberation. This is what is shown by the term 'Dharma' - the meaning of which is 'Shrutacharitra' (the practice of the scriptures). This is the same meaning as 'Dharma-artha' (the purpose of Dharma). He who is a Dharma-arthi (one who seeks Dharma) exists. This is what is said: 'He does not engage in actions for the sake of worship, etc., but for the sake of Dharma.' Why? Because he knows Dharma and its fruits, such as the attainment of heaven, correctly. He who knows Dharma correctly, does what he does. This is shown by the term 'Niyaga' - the path of liberation, or perfect restraint. He who has fully embraced this Niyaga, in both substance and mode, is like a Niyaga-padi (one who has attained liberation). What should such a person do? He should 'Sam (b) yam' - practice equality, or equanimity, like sandalwood. What kind of person is he? He is 'Dant' - free from attachment, and 'Vyutsrishta-kaya' - one who has renounced the body. He is endowed with these qualities, and is a 'Shraman-bhikshu' (a mendicant monk) as described earlier. He is also free from attachments, as the term 'Shraman-bhikshu' implies. These terms, such as 'Mahana', etc., are not separate from the term 'Nirgrantha' (one who is free from attachments). All these terms, even though they have different meanings, are ultimately one in meaning."

**Conclusion**

Now, to conclude, the author says, addressing Sudharma Swami, Jambuswami, etc., "You should know what I have said as it is. There is no other interpretation to be made of my words, because I speak with the knowledge of the omniscient. The omniscient ones do not speak otherwise out of fear of harming others, because they are free from attachment, aversion, and delusion, which are the root causes of harm. Therefore, you should understand what I have said from the beginning as it is."

Thus, the conclusion is reached. The author says, "I speak" as before.

Now, the Nayas (principles of interpretation) are explained. There are seven Nayas, namely:

1. **Naigama:** This is the general principle, which encompasses both the general and the particular.
2. **Sangraha:** This is the principle of collection, which is a part of Naigama.
3. **Vyavahara:** This is the principle of practical application, which is also a part of Naigama.
4. **Rju-sutra:** This is the principle of the straight thread, which is a part of Naigama and Vyavahara.
5. **Shabda:** This is the principle of words, which is a part of Naigama, Sangraha, and Vyavahara.
6. **Dravya-astika:** This is the principle of the existence of substance, which is a part of Naigama, Sangraha, Vyavahara, Rju-sutra, and Shabda.
7. **Paryaya-astika:** This is the principle of the existence of synonyms, which is a part of Naigama, Sangraha, Vyavahara, Rju-sutra, Shabda, and Dravya-astika.

There are two Nayas within Dravya-astika and Paryaya-astika, namely:

1. **Jnana-naya:** This is the principle of knowledge, which is the primary principle.
2. **Kriya-naya:** This is the principle of action, which is also a part of Jnana-naya.

There are also two Nayas within Jnana-naya and Kriya-naya, namely:

1. **Jnana-naya:** This is the principle of knowledge, which is the primary principle.
2. **Kriya-naya:** This is the principle of action, which is also a part of Jnana-naya.

Each of the Nayas is based on a relative truth, and both knowledge and action are essential for liberation. Both are important, and both are achieved through right action.

**Gatha**

"In what is to be taken and what is not to be taken, in what is to be striven for, that instruction is called Naya."

**Gatha**

"Having heard the various ways of all the Nayas, he who is established in the qualities of conduct, is pure in all the Nayas, is the virtuous one."

Thus ends the Gatha, the sixteenth chapter. With its completion, the first Skandha of the Shruta is also completed.

**Commentary**

The person who is free from attachment and aversion is alone, or solitary. Or, the being who wanders in this cycle of existence, experiences the fruits of his actions in the form of pleasure and pain, and goes alone to the next world, is always alone. The virtuous one, who is excellent in the practice of restraint, is alone in both substance and mode. While he is a part of the Gachcha-sangha (community of monks) due to circumstances, he is a part of the sangha in terms of substance, but alone in terms of mode. Similarly, he who knows that the soul goes alone to the next world is an 'Ekavit' (one who knows the oneness of the soul). Or, he who knows that there is no one to protect or save him from suffering is an 'Ekavit'.