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 113

स्वसमय वक्तव्यताधिकारः
कर्मादानं, परिज्ञोपचितादस्यायं भेदः तत्र केवलं मनसा चिन्तनमिहत्वपरेण व्यापाद्यमाने प्राणिन्यनुमोदन मिति ॥ २६ ॥
टीकार्थ पहले चतुर्विध कर्मों के उपचित न होने का जो विचार उपस्थित किया गया, उस पर प्रश्न उपस्थित करते हुए कि फिर कर्म का उपचय किस प्रकार होता है, आगमकार उक्त मतवादियों का उस पर मन्तव्य बतलाते हैं -
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आदान या कारण तीन हैं । आदान की व्युत्पत्ति इस प्रकार है - जिनके द्वारा कर्म ग्रहण किये जाते हैं या स्वीकार किये जाते हैं, वे आदान कहे जाते हैं । आगमकार इसी का दिग्दर्शन कराते हुए कहते हैंजिन आदानों-कारणों द्वारा पाप या कल्मष-नीच या अशुभ कर्म किये जाते हैं वे आदान इस प्रकार हैं- वध्यजिसका वध करना है, उस प्राणी को मारने की इच्छा से स्वयं उसका व्यापादन करना, यह एक या प्रथम कर्मादान है । प्राणी की घात या हत्या हेतु किसी नौकर को भेजकर उसका व्यापादन कराना - वध कराना दूसरा कर्मादान है । जो किसी का व्यापादन कर रहा हो, मार रहा हो, मन से उसका अनुमोदन करना, अनुज्ञा देनातीसरा कर्मादान है । परिज्ञोपचित कर्म से इसका अन्तर यह हैं कि परिज्ञोपचित में केवल मन से वध करने का चिन्तन होता है पर इसमें किसी अन्य द्वारा वध किये जाते हुए प्राणी के संदर्भ में उसके घात या वध का अनुमोदन किया जाता है ।
एते उ तउ आयाणा
एवं
जेहिं कीरइ पावगं । भाव विसोहीए, निव्वाणमभिगच्छइ ॥२७॥
छाया एतानि तु त्रीण्यादानानि यैः क्रियते पापकम् । एवं भावविशुद्धया तु निर्वाण मभिगच्छति ॥
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ॐ ॐ ॐ
अनुवाद कर्मबंधन के तीन आदान- कारण हैं जिनके द्वारा पाप कर्मों का अशुभ कर्मों का बंध होता है । जहां ये तीनों नहीं होते वहां भाव विशुद्ध - अत्यन्त शुद्ध होते हैं । कर्मों का बन्ध नहीं होता वरन् निर्वाण या मुक्ति प्राप्त होती है ।
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टीका - तदेवं यत्र स्वयं कृतकारितानुमतय: प्राणिघाते क्रियमाणे विद्यन्ते क्लिष्टाध्यवसायस्य प्राणातिपातश्च तत्रैव कर्मोपचयो नाऽन्यत्रेपि दर्शयितुमाह
तुरवधारणे, एतान्येव पूर्वोक्तानि त्रीणि व्यस्तानि समस्तानि वा आदानानि यैर्दुष्टाध्यवसायसव्यपेक्षैः पापकं कर्मोंपचीयत इति । एवञ्च स्थिते यत्र कृतकारितानुमतयः प्राणिव्यपरोपणम्प्रति न विद्यन्ते तथा भावविशुद्धया अरक्तद्विष्टबुद्ध्या प्रवर्तमानस्य सत्यपि प्राणातिपाते केवलेन मनसा कायेन वा मनोऽभिसन्धिरहितेनोभयेन वा विशुद्धबुद्धेर्न कर्मोपचयः तदभावाच्च निर्वाणं सर्वद्वन्द्वोपरति स्वभावम् अभिगच्छति आभिमुख्येना प्राप्नोतीति ॥२७॥
टीकार्थ प्राणियों के घात या वध के संदर्भ में स्वयं वैसा करना औरों द्वारा कराना तथा करते हुए का अनुमोदन करना - ये तीन विकल्प होते हैं- कारण होते हैं। इनको लेते हुए क्लिष्ट क्लेशपूर्ण-क्रोधावेश आदि से युक्त अध्यवसाय से प्राणी का घात किया जाता है वहीं कर्म का अपचय-बंध होता है । अन्यत्र कर्म बंध नहीं होता । इसका दिग्दर्शन कराने के लिये आगमकार कहते हैं :
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Translation AI Generated

## Self-Time Statement of Authority

**Karma-Adana, the difference from Parijnopchita:** Here, only mental contemplation is involved, while the other (Parijnopchita) involves approval of the killing of a living being by another. || 26 ||

**Commentary:** The question arises regarding the previously mentioned four types of karma, that if they are not accumulated, then how does karma accumulate? The Agamkar (Jain scripture) explains the view of those who hold this opinion:

- There are three Adanas (causes). The origin of Adana is as follows: Those by which karma is taken or accepted are called Adana. The Agamkar, pointing this out, says that the Adanas (causes) by which sinful or impure, low or inauspicious karma is done are as follows:

- **First Adana:** To kill a being oneself with the intention of killing it.

- **Second Adana:** To have someone else kill a being on your behalf.

- **Third Adana:** To mentally approve of the killing of a being by another.

The difference between this and Parijnopchita karma is that in Parijnopchita, there is only mental contemplation of killing, while here, approval is given in the context of another killing a being.

**These are the three Adanas:**

**Thus, whoever abandons these three, becomes free from attachment and attains Nirvana.** || 27 ||

**Commentary:** These three Adanas are the causes by which sin is committed. Thus, by being free from attachment, one attains Nirvana.

**Om Om Om**

**Translation:** There are three Adanas (causes) of karma-bondage, by which sinful karma, inauspicious karma, is bound. Where these three are not present, there is purity of thought, and there is no bondage of karma, but rather Nirvana or liberation is attained.

**Commentary:** Thus, where there is self-action, causing action, and approval of the killing of a living being, there is accumulation of karma due to the afflicted determination of the killing of a living being. The Agamkar says that this is the only place where karma accumulates, not elsewhere.

**Further Explanation:** These three previously mentioned Adanas, either individually or collectively, are the causes by which sinful karma is accumulated due to the afflicted determination. Thus, where there is no self-action, causing action, or approval of the killing of a living being, there is no accumulation of karma for one who is free from attachment, with a mind free from hatred, even if there is killing of a living being. This is because there is no mental intention, either through the body or the mind, and with pure consciousness, there is no accumulation of karma. Due to the absence of karma, Nirvana, the state of cessation of all duality, is attained. || 27 ||

**Commentary:** In the context of the killing of living beings, there are three options: to do it oneself, to have someone else do it, and to approve of it being done. These are the causes. When these are taken, and the killing of a living being is done with an afflicted determination, full of anger and other afflictions, then karma is accumulated. Karma is not accumulated elsewhere. The Agamkar says this to show this.