Agam 27 Chhed 04 Dashashrut Skandh Sutra Sthanakvasi

SR No.: 002908
Original Sutra Author: N/A
Author: Atmaram Maharaj
Publisher: Padma Prakashan
Publication Year: 2001
Total Pages: 576
Language: Hindi, English
Classification: Book_Devnagari, Book_English, Agam, Canon, Conduct, & agam_dashashrutaskandh
File Size: 11 MB

Page 509

दशमी दशा
हिन्दीभाषाटीकासहितम् ।
जिससे उसका करने वाला सब प्रकार से मुण्डित होकर घर से निकल अनगार वृत्ति को ग्रहण करने के लिए समर्थ नहीं हो सकता अर्थात् निदान-कर्म के प्रभाव से वह साधु- वृत्ति नहीं ले सकता ।
४४१
टीका - इस सूत्र में आठवें निदान-कर्म का उपसंहार किया गया है । श्रावक-धर्म से युक्त होकर वह श्रमणोपासक बन जाता है । उस में श्रमणोपासक के सब गुण विद्यमान होते हैं । इस प्रकार बहुत वर्षों तक श्रमणोपासक के पर्याय को पालन करता हुआ वह अन्त समय अनशन - व्रत द्वारा मृत्यु प्राप्त कर समाधिपूर्वक किसी एक देव - लोक में देव-रूप से उत्पन्न हो जाता है । किन्तु उस निदान - कर्म के प्रभाव से सर्व-वृत्ति-रूप चारित्र धारण नहीं कर सकता, क्योंकि उसने चरित्रावरणीय (शुद्ध चरित्र को छिपाने वाले) कर्म का क्षयोपशम (नाश और शान्ति) भाव भली भांति नहीं किया जिससे वह घर से निकल कर अनगारवृत्ति ग्रहण कर सके । निर्ग्रन्थ-प्रवचन को ठीक समझते हुए भी उसके अनुसार सर्ववृत्ति - रूप चारित्र के धारण करने में उसके भावों में असमर्थता दीख पड़ती है । सिद्ध यह हुआ कि चाहे किसी प्रकार का निदान कर्म हो उसके छोड़ने में ही कल्याण है ।
अब सूत्रकार क्रम - प्राप्त नौवें निदान - कर्म का विषय कहते हैं :
एवं खलु समणाउसो ! मए धम्मे पण्णत्ते जाव से य परक्कममाणे दिव्व- माणुस्सएहिं काम - भोगेहिं निव्वेयं गच्छेज्जा, माणुसगा खलु काम भोगा अधुवा असासया जाव विप्पजहणिज्जा दिव्वावि खलु काम भोगा अधुवा जाव पुणरागमणिज्जा । संति इमस्स तवनियम जाव वयमवि आगमेस्साणं जाई इमाइं भवंति अंत- कुलाणि वा पंत कुलाणि वा तुच्छ कुलाणि वा दरिद्द कुलाणि वा किवण - कुलाणि वा भिक्खाग-कुलाणि वा एसिं णं अण्णतरंसि कुलंसि पुमत्ताए एस मे आया परियाए सुणीहडे भविस्सति । से तं साहू |
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Translation AI Generated

## Dashami Dasha
**With Hindi Commentary**

**Translation:**

The tenth Dasha (state)
With Hindi Commentary.

This (Dasha) makes the one who performs it incapable of leaving home and embracing the life of an ascetic, having been completely shaved. In other words, due to the influence of this Nidana-karma (root karma), he cannot take up the life of a Sadhu (saint).

**Commentary:**

This Sutra (aphorism) concludes the discussion of the eighth Nidana-karma. The individual, imbued with the Shravak-dharma (layman's dharma), becomes a Shramanopasak (one who worships the Shramanas). All the qualities of a Shramanopasak are present in him. Thus, for many years, he adheres to the path of a Shramanopasak, and at the end of his life, he attains death through Anashan-vrat (fasting unto death), and is reborn in a celestial realm as a Deva (god) in a state of Samadhi (meditation). However, due to the influence of this Nidana-karma, he cannot embrace the complete and pure conduct of an ascetic, because he has not fully eradicated and pacified the Charitravaraniy (karma that obscures pure conduct), which would enable him to leave home and embrace the life of an ascetic. Even though he understands the Nirgrantha-pravachan (Jain teachings) correctly, he is unable to embrace the complete and pure conduct of an ascetic due to his inherent tendencies. This proves that regardless of the type of Nidana-karma, liberation lies in its complete eradication.

Now, the Sutrakar (author of the sutras) discusses the ninth Nidana-karma in sequence:

"Thus, O Shramanas! In this Dharma (Jainism), as long as one is attached to the pleasures of the celestial and human realms, he will continue to be reborn in these realms. Human pleasures are transient and fleeting, and one will eventually abandon them. Celestial pleasures are also transient, and one will eventually return to the cycle of rebirth. There are those who, due to their past actions, are born into families that are either noble, wealthy, or poor, or into families of low caste, or into families of beggars. In this way, one is born into a particular family due to his past actions. Listen to this story:

"Once upon a time, there was a..."