Shri Sutrakrutang Sutra

The second part of dwadshangi is Sutrakrutang sutra(सूत्रकृतांग).

• In Prakrit language it is known as ‘Suyagadam’ (सूयगडं )sutra.
• In olden times, this sutra used to have 36000 stanzas(पद), but presently it has just 2100 stanzas remaining.
• In this Aagam there are 82 sutra in form of poetry(गद्य) and 732 shlokas.
• In reference to this sutra, the knowledge bearer of 14 purvas, Acharya Shri Bhadrabahu Swamiji has written Niryukti(नि्र्युक्ति) of 205 shlokas
• Acharya Shri Shilankacharyaji has written 12850 shlokas in the form of brudhvruti (टीका).
• An anonymous ancient Acharya has inscribed 9900 shlokas in reference to this.
• Apart from this, Achaya Shri bhuvansuriji disciple Upadhyaya shri Sadhurang maharaj has published a book named Samyaktva Dipika(सम्यक्त्व दीपिका) in which there are 10000 shlokas.
• Even Acharya Shri Hemvalabhsuriji’s disciple Shri Hashkul Gani’s composed Dipika has 6600 shlokas in it.
• In totality, there are 41750 shlokas in relation to this piece of literature.

Shrutskandh(श्रुतस्कंध)

In this aagam, there are two divisions(श्रुतस्कंध). First one is known by the name of “Gatha Shodshak”. There are 16 chapters in the form of poetry. And in the other one there are 7 chapters. Brief description of these chapters has been mentioned hereunder:

First Shrutskandh’s 16 chapters

1. Samay(समय/Perspectives) : In this chapter, the one who don’t believe in punya-paap, religion , heaven-hell have been critically analysed. Here, by the means of 4 Uddesha and 88 shlokas the lessons for the awakening of soul have been preached.

2. Vaitaliya(वैतालीय) : As the name suggests, this part is written in vaitaliya chand.(A form of poetry — एक प्रकार का विषम वृत्त जिसके पहले और तीसरे चरणों में चौदह चौदह और दूसरे और चरणों में सोलह सोलह मात्राएँ होती है). Herein 76 shlokas illustrate how Shri Rushabdev Bhagwan preached his 98 sons at Ashtpad tirtha about how to be detached from the world.

3. Upsarg Parigya(उपसर्ग परिज्ञा): In this chapter, it has been taught to be patient during 22 forms of hardships. It teaches that being equanimous and unaffected will help you win over your difficult times.

4. Stri Parigya(स्‍त्री परिज्ञा): Out of the 22 hardships to be borne to win over your soul, the hardest of all is Stri Parishah. That is winning over the attraction towards opposite gender. Herein, the pros and cons of winning or losing over stri parishah has been discussed.

5. Narak Vibhakti(नरक विभक्ति) : Starting with differentiating between aarya and anarya, this chapter says a lot about how fear of facing hardships and being attached to opposite gender is the major cause of going to hell. In the first 3 types of hell as described in Jain philosophy, Parmadhami’s cruelty gives you chills and in the others, the climatic and area factors show their brutality.

6. Mahavir stuti(महावीर स्तुति): This chapter contains praises of Lord Mahavira. As according to jain philosophy, Mount Sumeru is the most glorified of all the mountains, in the same way here lord Maharvira is considered to be epitome of virtues.

7. Kushil Paribhashit(कुशील परिभाषित): The ones who consider yagya and such things as a way to attain heavenly abode are highly mistaken as it does not follow ahimsa practice and leads to the death of all forms of life(छ काय जीव). And as causing hurt too any sort of living creature is a sin, here it is discussed how this sort of practices would never lead to moksha or nirvana.

8. Virya(वीर्य): Make the practices shown in Jainism meaningful through courage is the inspiration given in this chapter. Courage has been further bifurcated into various types, for example: (1) Karmavirya(कर्मवीर्य) and Akarmavirya(अकर्मवीर्य) - For lazy and assidious people respectively (2) Balvirya(बालवीर्य) and panditvirya(पंडितवीर्य)

9. Dharmsaar(धर् सार): For a perfect saintly life, a saint should be completely dedicated to his guru by following the principles of modesty and discipline. Various examples of such saintly lifestyle and vice versa are provided herein by which the spiritual liberation of the soul can be obtained.

10. Samadhi(समाधि): Included herein are the ways of conciliation and contentment which are the only ways for a peaceful living.

11. Maarg(मार्ग)- This chapter contains description of the path of right knowledge, right perception and right conduct(रत्नत्रय) to be followed for the achievement of moksha or nirvana.

12. Samavasaran(समवसरण): In this part, the samvasaran is illustrated through words. Introduces the six philosophies of hinduism. By describing the false paths, the correct path is determined.

13. Yathathathya(यथातथ्य) : Herein the true characteristics of dharm has been shown and hence the name yathatathya. Here, the characteristics of a seeker, his virtues and vices, the hardships in the path and the son in law of Bhagwan mahavira, Jamali have been discussed.

14. Granth(ग्रन्थ): mentioned herein are the rules of how to learn the teachings from guru, what not to do while gaining knowledge, the uprightness of your spiritual guru and how a disciple should always be in the guidance of his guru. The benefits of being with and under guidance of Guru and the disadvantages with the lack of same has also been mentioned.

15. Yamkiya(यमकिय): As we know there are two types of karma: Ghati karma and Aghati karma. And here it is said that you can attain liberation with the destruction of ghati karma and the optimum way to do is by Bhavnamarg

16. Gatha(गाथा): Here in form of poetry, 6 sutras have been inscribed to praise the life of saints.

Second Shrutskand’s 7 chapters:

1. Pundrik(पुंडरीक): In this chapter, the position of a virtuous man is given the title of pundrik. Among the species of lotus, the pundrik variety is known as the best of all. The same is the case with man who has the qualities of “kshayik samkiti(क्षायिक समकित), yathakhyat charitri(यथाख्यात), anashansi(अनाशंस) and shukla dhyani(शुक्ल ध्यान)”, he is considered the best and the most virtuous. Also the idea of “God as the creator of the universe” and “Destiny is pre-written” are refuted.

2. Kriya sthan(क्रियास्थान) : In this chapter, the physical acts or substance action has been given importance and has been shown that there are 13 such places where it can be done. Out of these 13 places, 12 is the place where karma are accumulated whereas in one it can be destroyed.

3. Aahar parigya(आहार परिज्ञा): Here, food being the main talk, pure food for Sadhus has been described. Also, places and conditions(योनि) of production of organisms are described. The food which helps you keep a healthy living is recommended here.

4. Pratyakhyan kriya( प्रत्याख्यान क्रिया): In this chapter, 11 sutras have shown the importance of Vows(pratyakhyan). Through vows one get rids of Karma and in abscence of vows one binds karmas.

5. Anachaar shrut(अनाचार श्रुत): In this chapter, it has been told to avoid malpractices. The difference between one who agrees that only his way of thought is correct and others are incorrect and the ones that think I am correct and others may or not be correct has been shown. The other name for this chapter is “Angaar shrut”.

6. Ardrakiya: in this a boy named Aadraakumar who is born in un-Aarya country. His insightful discussions with goshala, tridandi and Haritapas. In the 250 stanzas written by Mahoupadhyay shri Yashovijayji , the evidence of these has been given.

7. Nalandiya: In the 41 sutras here, there has been a description about the Rajgruhi’s Nalandapadi where Gautamwamiji and prabhu Parshwanath’s lineage have a thoughtful discussion. In this discussion, there has been a description of virtuous man’s life.

Memorable Quotes

1. बुज्झिज्ज तिउट्ठेज्जा, बंधणं परिजाणिया ।

किमाह बंधणं वीरो? किं वा जाणं तिउट्टइ ॥

Translation: Humans should gain the right knowledge. Attachments should be broken. (After hearing these from Sudharmaswamiji, Jambuswami again asked) what are attachments as said by Lord Mahavira? And how can someone get rid of them?

Explanation: In the first chapter, attachments of soul or bondages and moksha or liberation have been explained in detail. Since a long time, karma is stuck to our soul. For example, when gold is dug out, dust particles come along with it. In the same way, soul is stranded with karma since an infinite period of time. And because of this karma, our soul has been in the unending phases of life and death. And that has been the major reason of our sadness and ill-fate. If in complete sense, our soul becomes free of karma, we become free from the ongoing cycle of life and death. But without our soul being free from karma, we cannot be free from the cycle of life and death.

To defeat the enemy, you need to know the enemy first. Who is the enemy? What is the strength of the enemy? Who are your enemy’s allies? So without knowing about the strength of your enemy, how can you even think about defeating your enemy?

So in the first shloka, we have been motivated to know the strength of our enemy to start with the growth of our soul and hence it is said the one who is on the path to liberate their souls should first know about it.

In the 4 destinies(गति), its very difficult for our soul to know its true form. From ekindriya (the one who have just one sense) to asangni panchendriya(those who have all the 5 senses), they all don’t have a sense of wish or desire. In the absence of wish they can only fulfill the requirements of their body and not their soul.

In the form of sangni panchendriya jiv, the ones in hell are going through so much of pain. Generally, the narak or infernal beings have a specific kind of knowledge known as vibhang gyaan but they just use it to know about their enemies and fight with them. In case, an infernal being realises his past mistakes and repents for them, he can achieve samyag darshan ie. True perception or the right faith but that is very rare. Mostly infernal beings don’t have that sort of knowledge. And if someone gets the knowledge with the type of vaikriya body they have it’s not possible to perform such activities.

As in infernal beings there is too much of suffering, in heavenly beings (devgati) there is so much prosperity. As they are so much into luxuries, they just can’t think about their soul. During tirthankar’s janma-diksha-kevalgyan kalyanks they even come in touch with the lord himself, but there they come in their Vaikriya Body and their actual original body is still where they took birth and hence its still in all the luxuries and prosperity they have. After they complete this gati, these heavenly beings generally transform into prithvikaay (the earthly beings), apkaay (the beings of water) or vanaspatikaay(the beings of greenery). And hence even these devtas cannot accomplish the true knowledge.

If we talk about sanghi panchendriya jeev, they also suffer a lot during their life. All they do is search for food and eat food. Mostly all animals sleep hungry at night as their hunger can never be satisfied. But not just because of their hunger but because of lack of knowledge is the reason they cannot gain true perception. For all the animals, they have 4 legs but no hands, they want to speak but can translate their words where people can understand them. Oh what a fate! Hence, it is really difficult to achieve true knowledge in the form of those.

In the lives of humans we have a balanced hunger, balanced happiness with a combination of suffering. But for the progress our soul there are other factors too which should be taken into consideration which are being born into an aarya country, to be born in a good creed, have all the 5 senses working, good health, cooperating family, good family traditions etc. Inspite of having all these, most people don’t realize the value of what they get by merely doing their tasks fulfilling family responsibilities, procrastination, laziness and sulking onto luxuries. They don’t wish to know about the path that leads to true knowledge. Even if they wish to know they don’t have the circumstances to do so. When they have the circumstantial fulfillment they don’t have the right belief or the thirst for knowledge and this way they waste their priceless life.

Out of 4 destinies, only in the form of humans, we can achieve complete liberation or nirvana. But when we don’t have knowledge about religion, we are all wasting it and if you don’t want to just toss it away it’s really necessary to learn about it. And hence in the very first word of this shloka it’s said, “hey human, learn”. The enemies of your soul are trying to get you into this never ending circle of life. So break those shackles and walk on the path of liberation.

What is the definition of attachment as given by Lord Mahavira? And by knowing how can a soul be rid of those attachments? So the answer to these questions has been answered in the next shlokas where it has been explained that a thread, chain or jail defines materialistic or physical bondage. But it’s the soul which has been attached to the karma is the true bondage. It’s the 8 karmas attachment to the soul which does not let us attain liberation. These are the attachments we have to get rid of.

2. अणेलिसस्स खेतण्णे, ण विरुज्झेज्ज केणइ ।

मणसा वयसा चेव, कायसा चेव चक्खुमं ॥

Meaning: In the 15th chapter of Sutrakrutang known as yamkiya are shown the characteristics of someone who wants to and could attain liberation.

In general terms, anyone who has eyes, is considered to be the one who can see. But the one who sees misdeeds or uses his eyes for bad purposes and because of which he just degrades his soul is considered of no use. And so the learned men say that- the one who believes in what tirthankar has said and the one who respects all the people who follow the path to liberation and the one who understands what real religion is and who does not hurt any other being by his words or actions is the one who could be called “Tatva-darshi” i.e. the one who has eyes and is making the appropriate use of the same.

3. जे छेए विप्पमादं न कुज्जा

In the 14th chapter of sutrakrutang sutra named “granth” the importance of staying under Guru for sadhu has been explained. Hermits have said to beware of their neglect(प्रमाद) and should always be aware of what they are doing and should always be under the guidance of their gurus.

Ordinarily if someone is procrastinating their work, they are called neglectful. But neglect is not just about procrastinating, it has been categorized into 5 categories which are Madh, Vishay, kashay, nidra and vikatha which have been explained here on:

1. Madh- the one who consumes intoxicating substances.

2. Vishay-being consumed by our own senses and having too much of attachment to those.

3. Kashay- Included anger, ego, excessive illusive attachment and greed

4. Nidra- includes 5 types of sleep

5. Vikatha- Discussing only about ruling, food, society and the other gender.

While doing all the aforementioned things, a soul forgets the path it should be on and leads to accumulates bad karma. Pramad is the one of biggest enemy of sadhu life and should be avoided at all cost. By accepting sadhu lifestyles, a soul reaches its 6th gunsthanak. To reach here, the doors of incorrect belief have already been closed. What is left is laziness, anger, ego, excessive illusive attachment greed and meditating. And if a soul closes its door of laziness in a short period of time it can achieve liberation. And hence a person should accept charitra (become a sadhu) so that they can win over the enemies of soul and reach nirvana.

4. एवं खु नाणिणो सारं, जं न हिंसइ किंचणं

As said ahimsa (not to harm any other being) is the foundation of our religion. From an ant to elephant, everyone’s life is important. No one wants to die. And hence don’t hurt anyone. Because of Pramad, if any living creature is hurt or harmed by words or actions , it still called himsa.

When we can’t provide life to someone, we have not been given any right to take other’s lives just for our little pleasures. It’s the rule of nature that whatever you give comes back to you. So if you give out happiness and comfort to someone it comes back to you and vice versa.

When you shout while being at the mountains, the same words echo back. If you say sweet words you hear sweet words back and vice versa. Same is nature’s philosophy. Long life, health, wealth, looks are the rewards which nature has given to you for your good deeds. The vice versa can surely happen if you do bad deeds.

As the good part of milk is ghee, the fair part of flower is its smell, in the same way, a virtuous man is known by his good deeds like ahimsa. As milk doesn’t have its value without ghee, the flower without its smell. Similarly a man won’t be known without his good deeds.

Everyone on this earth wants to live. No one wants to die. The one who knows soul is the only one who can understand that, “like I want to live, all the other living beings and creatures want it. If someone harms, hurts or kills me, I won’t like it and similarly the other beings wont. So why should I treat the other beings badly. I will treat them as I want to be treated.”

The ones who know the 9 tatvas like jiv, ajiv, punya, paap, ashrav, samvar, nirjara and bandh and moksha are the ones who could achieve the right knowledge. Deeds which include himsa are the ones which are considered as bad deed and leads to karma bandh. And by gaining the right knowledge, souls shows avoid himsa and that would be the rightful use of knowledge.

Source

[1] Arhad Divya Sandesh Sr 365 Oct 2020 by Pujya Acharya Shri Ratnasen Suriji, Pujya Muni Shri Sthulbhadra Vijayji : https://drive.google.com/file/d/1wLHb6XMKC61QzpIxxS7sWHmkLA3pM22P/view?usp=sharing