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 120

श्री सूत्रकृताङ्ग सूत्रम्
तृतीय उद्देशकः जं किचि उ पूइकडं, सड्ढी मागंतु मीहियं ।
सहस्संतरियं भुंजे दुपक्खं चेव सेवइ ॥१॥ छाया - यत्किञ्चित्पूतिकृतं श्रद्धावताऽऽगन्तुकेभ्य ईहितं ।
सहस्रान्तरितं भुजीत द्विपक्षञ्चैव सेवते ॥ अनुवाद - जो आहार, आधाकर्मी आहार की एक कणिका से भी युक्त है, अपवित्र है । श्रद्धालु श्रमणोपासक द्वारा श्रमणों के लिये जो बनाया गया है, उस आहार को एक सहस्र घरों का-एक हजार घरों की दूरी पर भी जो घर हो, वहां जाकर भी जो लेता है, वैसे आहार का सेवन करता है, वह श्रमण-साधु, गृहस्थ-दोनों पक्षों का सेवन करता है।
___टीका - अथ प्रथमाध्ययने तृतीयोद्देशक आरम्यते - द्वितीयोद्देशकानन्तरं तृतीयः समारभ्यते अस्य चायमभिसम्बन्धः-अध्ययनार्थाधिकारः स्वसमयपरसमयप्ररूपणेति, तत्रोद्देशकद्वयेन स्वपरसमयप्ररूपणा कृता अत्राऽपि सैव क्रियते । अथवाऽऽद्ययोरुद्देशकयोः कुदृष्टयः प्रतिपादिताः तद्दोषाश्च तदिहाऽपि तेषामाचारदोषः प्रदीत इत्यनेन सम्बन्धेनायातस्यास्योद्देशकस्य चत्वार्य्यनुयोगद्वाराणि व्यावास्खलित गुणोपेतं सूत्रमुच्चारणीयं तच्चेदम्।
___ अस्य चानन्तरसूत्रेण सहायं सम्बन्ध-इहानन्तरोद्देशकपर्य्यन्तसूत्रेऽभिहितम् “एवं तु श्रमणा एके" इत्यादि तदिहाऽपि सम्बध्यते, एके श्रमणा:यत्किञ्चित् पूतिकृतं भुञ्जानाः संसार पर्यटन्तीति । परम्परसूत्रे त्वभिहितं बुज्झिज्ज" इत्यादि, यत्किञ्चित्पूतिकृतं तद्बुध्येतेति । एवमन्यैरपि सूत्रै रूत्प्रेक्ष्यसम्बन्धो योज्यः । अधुना सूत्रार्थः प्रतन्यते यत्किञ्चिदिति आहारजातं स्तोकमपि आस्तां तावत्प्रभूतं तदपि पूतिकृतमाधाकर्मादिसिक्थेनाप्युपसृष्टम् आस्तानातावदाधाकर्म तदपि न स्वयंकृतमपितुश्रद्धावताऽन्येन भक्तिमताऽपरान् आगन्तुकानुद्दिश्य ईहितं चेष्टितं निष्पादितं तच्च सहस्रान्तरितमपि यो भुञ्जीत अभ्यवहरेदसौ द्विपक्षं गृहस्थपक्षं प्रव्रजितपक्षञ्चासेवते । एतदुक्तम्भवतिएवम्भूतमपि परकृत मपरागन्तुकयत्यर्थं निष्पादितं यदाधाकर्मादि तस्य सहस्रान्तरितस्यापियोऽवयवस्तेनाप्युपसृष्ट माहारजातं भुञानस्य द्विपक्षसेवन मापद्यते किं पुनः य एते शाक्यादयः स्वयमेव सकलमाहारजातं निष्पाद्य स्वयमेवचोपभुञ्जते ? ते च सुतरां द्विपक्षसेविनो भवन्तीत्यर्थः । यदि वा द्विपक्ष मिति ई-पथः साम्परायिकञ्च, अथवा पूर्वबद्धाः निकाचिताद्यवस्थाः कर्मप्रकृतीर्नयत्यपूर्वाश्चादत्ते, तथाचागमः "आहारकम्मं णं भुंजमाणे समणे कइ कम्मपगडीओ बंधइ ? गोयमा ! अट्ठकम्मपगडीओ बंधइ सिढिलबंधणबद्धाओ धणियबंधणबद्धाओ करेइ चियाओ करेइ उवचियाओ करेइ हस्सठिइयाओ दीहठिइयाओ करेइ' इत्यादि, ततश्चैवं शाक्यादयः परतीर्थिकाः स्वयूथ्या वा आधाकर्म भुञ्जानाः द्विपक्षमेवाऽऽसेवन्त इति सूत्रार्थः ॥१॥
टीकार्थ - अब प्रथम अध्ययन का तीसरा उद्देशक प्रारंभ किया जाता है ।
द्वितीय उद्देशक आख्यात किया जा चुका है । अब इसके बाद तृतीय उद्देशक शुरु किया जाता है । इसका अभिसंबंध-पूर्वा पर संबंध इस प्रकार है -
प्रथम अध्ययन का अर्थाधिकार या विवेच्य विषय स्वसमय-अपने जैनधर्म के सिद्धान्त तथा परसमयअन्यवादियों के सिद्धान्त को प्ररूपित करना है । इसलिये प्रथम अध्ययन के दो उद्देशकों में स्वसमय तथा परसमय
-g2A

Translation AI Generated

## The Sutra of the Sutra-Creator (Sutra-Kritanga Sutra)
### Third Uddesaka (Section)

**Whatever is tainted, even a single particle of food, is intended for the devotees who come.**
**He who eats it, even if it is a thousand yojanas away, serves both sides.** (1)

**Commentary:**

This is the third Uddesaka of the first Adhyayana (Chapter). It follows the second Uddesaka. Its connection to the previous Uddesaka is this: the subject matter of the first Adhyayana is to present the principles of our own time (Jainism) and the principles of other times (other philosophies). The first two Uddesakas have already presented the principles of our own time and other times. This Uddesaka also does the same.

Alternatively, the first two Uddesakas have presented the faults of other philosophies and their defects. This Uddesaka also presents the defects of their conduct.

This Uddesaka, with its four Anuyoga (applications), should be recited with the qualities of clarity and non-slippage. This is it:

This Uddesaka is also connected to the following Sutra. The following Sutra, up to the end of this Uddesaka, says, "Thus, some Shramanas..." and so on. This is also connected here. Some Shramanas eat whatever is tainted and wander through the world.

The following Sutra says, "Understand..." and so on. Whatever is tainted, one should understand.

Similarly, the connection with other Sutras should be established by looking at the context.

Now, the meaning of the Sutra is explained:

"Whatever" refers to any kind of food, whether it is small or large. "Tainted" means that it has been touched by an Adhakarma (action that creates karma) or something similar. "Intended for the devotees who come" means that it has been prepared by a devotee with faith for other devotees who come. "Even if it is a thousand yojanas away" means that even if the food is taken from a house that is a thousand yojanas away, he who eats it serves both sides, the side of the householder and the side of the monk.

This means that even if the food is prepared by someone else for other devotees, and even if it is a thousand yojanas away, he who eats it serves both sides. What then of those who prepare all their food themselves and eat it themselves? They are certainly serving both sides.

Alternatively, "both sides" could refer to the worldly path and the path of liberation. Or, it could refer to the previous bound states, such as the state of being a Nikaachita (one who has been expelled from the community), and the state of being a Karma-Prakriti (one who has a karmic nature).

The Agamas (Jain scriptures) say, "What kind of karmic bondage is created for a Shramana who eats food that is not his own? Gotama! Eight kinds of karmic bondage are created: loose bondage, tight bondage, bondage of action, bondage of speech, bondage of thought, bondage of anger, bondage of hatred, and bondage of greed."

Therefore, the Shramanas and other Tirthankaras, by eating food prepared by others, are serving both sides. This is the meaning of the Sutra. (1)

**Commentary on the Commentary:**

Now, the third Uddesaka of the first Adhyayana is begun.

The second Uddesaka has been explained. Now, the third Uddesaka is begun. Its connection to the previous Uddesaka is this: the subject matter of the first Adhyayana is to present the principles of our own time (Jainism) and the principles of other times (other philosophies). The first two Uddesakas have already presented the principles of our own time and other times. This Uddesaka also does the same.

Alternatively, the first two Uddesakas have presented the faults of other philosophies and their defects. This Uddesaka also presents the defects of their conduct.

This Uddesaka, with its four Anuyoga (applications), should be recited with the qualities of clarity and non-slippage. This is it:

This Uddesaka is also connected to the following Sutra. The following Sutra, up to the end of this Uddesaka, says, "Thus, some Shramanas..." and so on. This is also connected here. Some Shramanas eat whatever is tainted and wander through the world.

The following Sutra says, "Understand..." and so on. Whatever is tainted, one should understand.

Similarly, the connection with other Sutras should be established by looking at the context.

Now, the meaning of the Sutra is explained:

"Whatever" refers to any kind of food, whether it is small or large. "Tainted" means that it has been touched by an Adhakarma (action that creates karma) or something similar. "Intended for the devotees who come" means that it has been prepared by a devotee with faith for other devotees who come. "Even if it is a thousand yojanas away" means that even if the food is taken from a house that is a thousand yojanas away, he who eats it serves both sides, the side of the householder and the side of the monk.

This means that even if the food is prepared by someone else for other devotees, and even if it is a thousand yojanas away, he who eats it serves both sides. What then of those who prepare all their food themselves and eat it themselves? They are certainly serving both sides.

Alternatively, "both sides" could refer to the worldly path and the path of liberation. Or, it could refer to the previous bound states, such as the state of being a Nikaachita (one who has been expelled from the community), and the state of being a Karma-Prakriti (one who has a karmic nature).

The Agamas (Jain scriptures) say, "What kind of karmic bondage is created for a Shramana who eats food that is not his own? Gotama! Eight kinds of karmic bondage are created: loose bondage, tight bondage, bondage of action, bondage of speech, bondage of thought, bondage of anger, bondage of hatred, and bondage of greed."

Therefore, the Shramanas and other Tirthankaras, by eating food prepared by others, are serving both sides. This is the meaning of the Sutra. (1)