Agam 41 Mool 02 Pind Niryukti Sutra

SR No.: 001945
Original Sutra Author: N/A
Author: Dulahrajmuni
Publisher: Jain Vishva Bharati
Publication Year: 2008
Total Pages: 492
Language: Prakrit, Sanskrit, Hindi
Classification: Book_Devnagari, Agam, Canon, Ethics, & agam_pindniryukti
File Size: 9 MB

Page 191

पिंडनियुक्ति
४४/४. अपसत्थो उ असंजम, अण्णाणं अविरती य मिच्छत्तं।।
कोहा आसव काया, कम्मे गुत्ती अधम्मो य॥६३ ॥ ४५ बज्झति य जेण कम्मं, सो सव्वो होति अप्पसत्थो उ।
मुच्चति य जेण सो पुण, पसत्थओ नवरि विण्णेओ॥ ६४ ॥ दसण-नाण-चरित्ताण, पज्जवा जे उ जत्तिया वावि।। सो सो होति तदक्खो, पज्जवपेयालणा पिंडो॥६५॥ कम्माण जेण भावेण, अप्पगे चिणति चिक्कणं पिंडं।
सो होति भावपिंडो, 'पिंडयए पिंडणं जम्हा'२ ॥६६॥ ४७. दव्वे अच्चित्तेणं', 'भावे य पसत्थएणिहं५ पगतं । उच्चारितत्थसरिसा,
सीसमतिविकोवणट्ठाए ॥ ६७ ॥ 'आहार-उवधि-सेज्जा', पसथपिंडस्सुवग्गहं कुणति । आहारे अहिगारो, अट्ठहि ठाणेहिँ सो सुद्धो॥ ६८ ॥ निव्वाणं खलु कज्जं, नाणादितिगं तु कारणं तस्स।
निव्वाणकारणाणं, तु कारणं होति आहारो॥६९ ॥ ४९/१. जह कारणं तु तंतू, पडस्स तेसिं च होंति पम्हाई।।
नाणादितिगस्सेवं, आहारो मोक्खनेमस्स ॥ ७० ॥ ४९/२. जह कारणमणुवहतं, कज्जं साहेति अविकलं१९ नियमा।
मोक्खक्खमाणि१२ एवं, नाणादीणि उ अविगलाणि१३ ॥ ७१ ॥
१. या (अ, ब, ला), ४४/१-४-ये चार गाथाएं ७,८. कारयं (स)।
प्रकाशित टीका में निगा के क्रम में व्याख्यात हैं। ९. पम्हाई (क)। टीकाकार ने इन गाथाओं के लिए किसी प्रकार का १०. नेमिस्स (अ, क, बी) नेमशब्दो देश्यः कार्याभिधाने उल्लेख नहीं किया है लेकिन ये गाथाएं भाष्य की रूढः (मवृ)। होनी चाहिए। ४४ वीं गाथा का विस्तार ही इन ११. अवगलं (ब), अविलगं (स)। गाथाओं में किया गया है। इनको निगा के क्रम में १२. “खमाइं (ला, अ, ब, स)। न रखने पर भी ४४ वीं गाथा विषयवस्तु की दृष्टि १३. लायं (मु, अ, क, ला), ४९/१,२-ये दोनों गाथाएं
से ४५ वी गाथा से संबद्ध प्रतीत होती है। प्रकाशित टीका में निगा के क्रम में हैं लेकिन २. पिंडयई (अ, क, बी), पिंडइए पिंडओ जम्हा (स)। ये ४९ वी गाथा की व्याख्या रूप हैं। संक्षिप्त ३. तेण उ (अ, बी)।
शैली होने के कारण नियुक्तिकार न पुनरुक्ति ४. भावम्मि (मु)।
करते हैं और न ही विस्तृत व्याख्या। संभावना की ५. पसत्थएण इह (अ, बी)।
जा सकती है कि ये दोनों गाथाएं भाष्य की होनी ६. आहारोवहिसेज्जाए (अ, बी)।
चाहिए।

Translation AI Generated

## Pindaniyukti

**44/4.** He who is not well-disposed, is unrestrained, does not desist from food, and desires what is wrong,
is filled with anger, has the poison of passion, and is a body of evil deeds. ||63||

**45.** He who is destroyed by karma, becomes completely ill-disposed.
He who is liberated by it, becomes well-disposed, and is known as a non-deceiver. ||64||

**46.** He who is a true Jain, by virtue of his right faith, knowledge, and conduct,
becomes a **Pind** (body) worthy of being worshipped. ||65||

**47.** He who, by his nature, is able to control his **Pind** (body) which is sticky and difficult to control,
becomes a **Bhavpind** (body of nature), for he is the **Pind** (body) of the **Pind** (body). ||66||

**47.** He who is not attached to wealth, and whose nature is well-disposed,
is like a person who has uttered the right words, and is worthy of being praised. ||67||

**48.** He who practices **Pind** (body) purification by means of food, medicine, and rest,
is pure in all eight aspects of his **Pind** (body). ||68||

**49.** Liberation is the goal, and right knowledge is the cause of it.
Food is the cause of right knowledge. ||69||

**49/1.** Just as the thread is the cause of the cloth,
so is food the cause of liberation. ||70||

**49/2.** Just as the cause of the chariot is the wheel, which is always in motion,
so are right knowledge and the other virtues always in motion, leading to liberation. ||71||

**Notes:**

1. The verses 44/1-4 are explained in the commentary in the order of the **Niga** (a system of Jain scriptures).
2. The commentator has not mentioned any **Niga** for these verses, but they should be part of the commentary. The 44th verse is expanded in these verses.
3. Even without the **Niga** order, the 44th verse seems to be connected to the 45th verse in terms of content.
4. The verses 49/1-2 are explained in the commentary in the order of the **Niga**.
5. The commentary is brief and does not provide detailed explanations. It is possible that these verses are part of the commentary.