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 78

श्री सूत्रकृताङ्ग सूत्रम् नहीं करेंगे तो एक वस्तु समस्त वस्तुओं के रूप में परिणत होगी । इस प्रकार क्षणिकवाद या क्षणभंगवाद का चिन्तन संगत नहीं है । उस संबंध में विचार करना असंगत है, अतएव वस्तु या पदार्थ परिगमनशील है, इस अपेक्षा से वह अनित्य है । ऐसा मानना उचित है ।
यह आत्मा परिणामी-परिणमनशील है । ज्ञानाधार-ज्ञान का आधार स्वरूप है । यह भवान्तरगामी-अन्य भवों में जाने वाला-स्वकर्मवश नये जन्म प्राप्त करने वाला है । अतएव वह कथंचित-किसी अपेक्षा से भूतों से भिन्न है । वह देह के साथ अन्योन्य वेद द्वारा-परस्पर घुल मिल कर विद्यमान रहता है। इसलिये उससे अनन्य-अभिन्न भी है-पृथक् भी है । वह अपृथक् भी है । वह आत्मा नरक गति, तिर्यंचगति, मनुष्यगति और देवगति जिनसे प्राप्त होती है, उन कर्मों के द्वारा भिन्न भिन्न रूपों में परिवर्तित या परिणत होती है । अतः आत्मा अपने स्वरूप से प्रच्युत नहीं होती । उसके अपने स्वरूप का कभी नाश नहीं होता । इसलिये वह नित्य है और अहेतुक-कारणगत परिणमन से रहित है । इस प्रकार आत्मा देह से भिन्न है, यह साबित हो जाने पर भी यह मानना कि वह चार धातुओं से निर्मित है-शरीर मात्र है, यह तो उन्मत्त-पागल के प्रलपित-प्रलाप या असंगत भाषण की ज्यों है, जो एक बुद्धिमान पुरुष द्वारा अश्रव्य है-सुनने योग्य नहीं है।
अगारमावसंतावि अरण्णा वावि पव्वया ।
इमं दरिसणमावण्णा, सव्वदुक्खा विमुच्चई ॥१९॥ छाया - आगारमावसंतोऽपि आरण्या वाऽपि प्रव्रजिताः ।
__इदं दर्शनमापन्नाः सर्वदुःखात्प्रमुच्यते ।
अनुवाद - वे अन्य जैनेत्तर दर्शनों में विश्वास रखने वाले कहते हैं कि जो आगार-घर में रहते हैं, गृहस्थ हैं, जो वन में रहते हैं, वानप्रस्थ या तापस है, जो प्रव्रजित हैं-प्रव्रज्या या दीक्षा लेकर मुनि के रूप में परिणत हैं, उनमें से जो भी हमारे सिद्धान्तों को स्वीकार करते हैं, वे सब प्रकार के दुःखों से मिट जाते
टीका - साम्प्रतं पंचभूतात्माऽद्वैततज्जीव तच्छरीराकारकात्मषष्ठक्षणिकपंचस्कन्धवादिनामफलवादित्वं वक्तुकामः सूत्रकारस्तेषां स्वदर्शनफलाऽभ्युपगमं दर्शयितुमाह -
__ अगारं गृहं तद् आवसंतः तस्मिंस्तिष्ठन्तो गृहस्था इत्यर्थः आरण्या वा तापसादयः प्रव्रजिताश्च शाक्यादयः अपिः संभावने इदं ते संभावयन्ति यथा-इदम् अस्मदीपं दर्शनम् आपन्ना आश्रिताः सर्वदुःखेभ्यो विमुच्यन्ते आर्षत्वादेकवचनं सूत्रे कतुं, तथाहि-पंचभूततज्जीवतच्छरीरवादिनामयमाशयः -
___यथेदमस्मदीयं दर्शनं ये समाश्रितास्ते गृहस्था: संतः सर्वेभ्यः शिरस्तुण्डमुण्डन दण्डाजिनजटा काषायचीवरधारणकेशोल्लुञ्चननाग्न्यतपश्चरणकायक्लेशरूपेभ्यो दुःखेभ्यो मुच्यते, तथा चोचुः"तपांसि यातनाश्चित्राः संयमो भोगवञ्चनम् । अग्निहोत्रादिकं कर्म, बालक्रीडेव लक्ष्यतै" इतिसांख्यादयस्तु मोक्षवादिन एवं सम्भावयन्तियथायेऽस्मदीयं दर्शनमकर्तृत्वात्माऽद्वैत पंचस्कन्धादिप्रतिपादकमापन्नाःप्रवजितास्ते सर्वेभ्यो जन्मजरामरणगर्भपरम्पराऽनेक शारीरमानसातितीव्रतरासातोदयरूपेभ्यो दुःखेभ्यो विमुच्यते, सकलद्वन्द्वविनिर्मोक्षं मोक्षमास्कन्दन्तीत्युक्तं भवति ॥१९॥
50

Translation AI Generated

The Sutra-Kritanga Sutra states that if one does not accept the Jain principles, then one object will become all objects. Thus, the concept of momentariness or Kshanabhangavada is not logical. It is illogical to think in that way, therefore, an object or substance is impermanent because it is transient. It is appropriate to believe so.
This soul is a result of transformation. It is the basis of knowledge. It is a transmigrator, going to other births, obtaining a new birth due to its own karma. Therefore, it is different from the past in some way. It exists in conjunction with the body through mutual knowledge. Therefore, it is also inseparable from it, distinct from it. It is also inseparable. This soul is transformed into different forms by the karmas that lead to hell, animal life, human life, and godhood. Therefore, the soul does not deviate from its own nature. Its own nature is never destroyed. Therefore, it is eternal and without cause-and-effect transformation. Thus, even after it is proven that the soul is different from the body, to believe that it is made up of four elements, that it is just the body, is like the ramblings of a madman, which is not worth listening to by a wise man.
Those who believe in other non-Jain philosophies say that those who live in houses, householders, those who live in the forest, forest dwellers or ascetics, those who are renunciates, who have taken renunciation or initiation and become monks, those who accept our principles, are freed from all kinds of suffering.
Commentary: The author of the sutra wants to refute the views of those who believe in the five elements, the non-dual soul, the soul being the same as the body, the six moments, the five aggregates, and the momentary nature of the five aggregates. He wants to show that their views are fruitless. He says:
"A house is a house, those who live in it, those who dwell in it, are householders. Those who live in the forest, ascetics, and renunciates, such as the Buddhists, are also possible. They believe that those who accept our teachings, our philosophy, are freed from all suffering. The singular form in the sutra is used to refer to the aryas, because the view of those who believe in the five elements, the soul, and the body is:
"Just as those who accept our teachings are householders, they are freed from all suffering, such as shaving the head, wearing a staff, a loincloth, matted hair, saffron robes, cutting off hair, fire penance, bodily hardship. And they say: "Penances are various tortures, restraint is deception of enjoyment. Agnihotra and other rituals are like children's play." The Samkhyas and others who believe in liberation believe that those who accept our teachings, which are based on non-action, non-dual soul, and the five aggregates, are renunciates, and they are freed from all suffering, such as birth, old age, death, the cycle of birth and death, and the intense suffering of the body and mind. They attain liberation, which is freedom from all duality."