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 84

श्री सूत्रकृताङ्ग सूत्रम् द्वितीय उद्देशकः
आघायं पुणएगेसिं, ऊववण्णा पुढो जिया ।
वेदयंतिसुहं दुक्खं, अदुवा लुप्पंति ठाणउ ॥१॥ छाया - आख्यातं पुनरेकेषा मुपपन्नाः पृथग्जीवाः ।
__ वेदयन्ति सुखं दुःख मथवा लुप्यन्ते स्थानतः ॥ अनुवाद - किन्हीं किन्हीं मतवादियों की ऐसी मान्यता है कि जीव सब पृथक् पृथक्-अलग अलग है । वे अलग-अलग ही सुख भोगते हैं तथा अलग-अलग ही दुःख भोगते हैं और अलग-अलग ही एक देह का त्याग कर दूसरी देह में चले जाते-पुनर्जन्म प्राप्त करते हैं ।
टीका - अथ प्रथमाध्ययने द्वितीय उद्देशकः प्रारम्भते-उक्तः प्रथमोद्देशकस्तदनु द्वितीयोऽभिधीयतेस्य चायमभिसम्बन्ध:-इहानन्तरोद्देशके स्वसमयपरसमयप्ररूपणाकता. इहाप्यध्ययनार्थाधिकारत्वात सैवाभिधीयते यदिवाऽनन्तरोद्देशके भूतवादादिमतं प्रदर्श्य तन्निराकरणं कृतं, तदिहापि तदवशिष्टनियतिवाद्यादिमिथ्यादृष्टिमतान्युपदर्य निराक्रियन्ते । अथवा प्रागुद्देशकेऽभ्यधायि यथा 'बन्धनं बुध्येत तच्च त्रोटयेदिति' तदेव च बन्धनं नियतिवाद्यभिप्रायेण न विद्यत इति प्रदर्श्यते - तदेवमने कसम्बन्धेनायातस्यास्योद्देशकस्य चत्वार्य्यनुयोगद्वाराणि व्यावय सूत्रानुगमेऽस्खलितादिगुणोपेतं सूत्रमुच्चारणीयं, तच्चेदम् -
अस्यचानन्तरपरम्परसूत्रे सम्बन्धो वक्तव्यः तत्रानन्तरसूत्र सम्बन्धोऽयम्-इहानन्तरसूत्रै इदमभिहितं, यथा पंचभूतस्कन्धादिवादिनो मिथ्यात्वोपहतान्तरात्मानोऽसदग्रहाभिनितिष्टाः परमार्थावबोधविकला:? सन्त:संसारचक्रवाले व्याधिमृत्युजराकुले उच्चावचानि स्थानानि गच्छन्तो नर्भमेष्यन्त्यन्वेषयन्तिवाऽनन्तश इति, तदिहा नियत्यज्ञानिज्ञानचतुर्विधकर्मापचवादिनां तदेव संसार चक्र बालभ्रमणगर्भान्वेषणं प्रतिपाद्यते । परम्परसूत्रं तु 'बुज्झेजे' त्यादि तेन च सहायं संबंधः-तत्र बुध्येतेत्येतत् प्रतिपादितम्, इहापि यदाख्यातं नियतिवादिभिस्तबुध्येत, इत्येवं मध्यसूत्रैरपि यथा संभवं सम्बन्धो लगनीय इति । तदेवं पूर्वोत्तरसम्बन्धसम्बद्धस्यास्य सूत्रस्याधुनाऽर्थः प्रतन्यतेपुनः शब्दः पूर्ववादिभ्यो विशेष दर्शयति । नियतवादिनां पुनरेकेषामेतदाख्यातं, अत्र च 'अविवक्षितकर्मकाअपि अकर्मकाभवन्तीतिख्यातेर्धातो वेनिष्ठा प्रत्ययः, तद्योगे कर्तरि षष्ठी ततश्चायमर्थः -
तैर्नियतिवादिभिः पुनरिदयाख्यातं, तेषामयमाशय इत्यर्थः । तद्यथा-'उपपन्नाः' युक्त्या घटमानका इति।।
अनेनच पंचभूततज्जीवतच्छरीरवादिमतमपाकृतं भवति, युक्तिस्तु लेशतः प्राग्दर्शितैव प्रदर्शयिष्यते च । पृथक् पृथक् नारकादिभवेषु शरीरेषु वेति, अनेनाऽप्यात्माऽद्वैतवादिनिरासोऽवसेयः । के पुनस्ते पृथगुपपन्ना:? तदाह-जीवाः प्राणिनः सुख दु:खभोगिनः, अनेन च पंचस्कन्धारिक्तिजीवाभावप्रतिपादकबौद्धमतापक्षेपः कृतो दृष्टव्यः । तथा ते जीवाः पृथक् पृथक् प्रत्येकदेहे व्यवस्थिताः सुखं दुःखञ्च वेदयन्ति अनुभवन्ति। न वयं प्रतिप्राणि प्रतीतं दुःखानुभवं निह्नमहे, अनेनचाकर्तृवादिनो निरस्ता भवन्ति । अकर्तर्यविकारिण्यात्मनि सुख दुः खानुभवानुपपत्तेरितिभावः तथैवदस्याभि पलप्यते 'अदुवे' ति अथवा ते प्राणिनः सुख दुःखं चानुभवन्ति विलुप्यन्ते उच्छिद्यन्ते स्वायुषः प्रच्याव्यन्तेस्थानात्स्थानान्तरं संक्राम्यन्त इत्यर्थः । ततश्चौपपातिकत्वमप्यस्माभिस्तेषां च निषिध्यत इति श्लोकार्थः ॥१॥
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Translation AI Generated

**The Sutra Kritanga Sutra, Second Uddesaka**

It is said by some that the jivas are all separate and distinct. They experience happiness and suffering separately, and they also die and are reborn separately.

**Commentary:**

The second Uddesaka of the first chapter begins here. The first Uddesaka has been discussed, and now the second is being explained. The connection between them is this: In the following Uddesaka, the views of the Bhutas, etc., are presented and refuted. Here, the remaining views of the Niyativadis, etc., are presented and refuted.

Alternatively, in the previous Uddesaka, it was said that "one should understand bondage and break it." This bondage does not exist according to the Niyativadis. Thus, this Uddesaka is connected to the previous one. The four types of Anuyoga should be applied to this Sutra, and the Sutra should be recited with the qualities of accuracy, etc.

The connection with the following Sutra should be explained. The connection is this: In the following Sutra, it is said that those who are deluded by the views of the five elements, etc., are ignorant of the true Self and are trapped in the cycle of samsara. They wander through the world, experiencing pain, death, and old age, and they search for liberation. Here, the same cycle of samsara is explained, but it is said that it is due to the four types of karma, ignorance, and knowledge.

The connection with the previous Sutra is also important. In the previous Sutra, it was said that "one should understand." Here, it is said that the Niyativadis understand. Thus, the connection with the previous Sutras should be established as much as possible.

Now, the meaning of this Sutra, which is connected to the previous and following Sutras, is explained. The word "punar" (again) indicates a difference from the previous view. It is said by some Niyativadis that...

The word "akhyatam" (said) is in the passive voice, and the suffix "veni" indicates that the action is done by someone else. The sixth case ending indicates the agent of the action. Thus, the meaning is:

It is said by those Niyativadis. Their view is...

The word "upapannah" (established) means "established by reason."

This refutes the view of the five elements, the jivas, and the body. The reasoning will be presented briefly here and will be explained in detail later.

The word "prithak prithak" (separately) indicates that the jivas are not one. This refutes the view of the Advaita Vedanta, which says that the Self is one.

Who are these "prithak upapannah" (separately established)? The answer is: "jivah" (jivas), "praninah" (living beings), "sukha duhkha bhoginah" (those who experience happiness and suffering). This refutes the view of the Buddhists, who say that the jivas are not real.

These jivas are located in different bodies and experience happiness and suffering separately. We do not deny that each individual experiences suffering. This refutes the view of the Akartrivadis, who say that there is no doer. The Akartrivadis say that the Self is not a doer, and therefore it cannot experience happiness and suffering.

The word "aduve" (die) means that these living beings experience happiness and suffering, and then they die. They leave their bodies and are reborn in other bodies.

Thus, the meaning of the verse is that we refute the view of the Niyativadis, who say that the jivas are separate and distinct.

**Verse 1:**

It is said by some that the jivas are all separate and distinct. They experience happiness and suffering separately, and they also die and are reborn separately.