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 155

स्वसमय वक्तव्यताधिकारः उसकी वृद्धि-संवर्धन-विकास हो वह उसी प्रकार के कार्य करे । चारित्र आदि का पालन किस प्रकार हो सकता है, यह प्रश्न उपस्थित करते हुए शास्त्रकार बतलाते हैं-चलना या गमन करना चर्या कहलाता है । प्रयोजन होने पर-आवश्यक होने पर साधु कहीं जाये तो वह युग मात्र दृष्टि रखकर चले । सुप्रत्युपेषित-भली भांति देखकर सुप्रमार्जित-भली भाँति प्रमार्जित कर-झाड़कर, आसन पर बैठे । अपनी शैय्या स्थान संस्तारक-बिछौना आदि को भली भांति देखकर, प्रमार्जित कर, उन पर स्थित हों उसी प्रकार खाने पीने में भी वह सम्यक् उपयोग रखे, जागरूक रहे । कहने का अभिप्राय यह है कि साधु ईर्या भाषा, आदान निक्षेप और प्रतिष्ठापन मूलक समितियों में सदैव उपयोग-जागरूकता रखता हुआ उद्गम आदि दोषों से रहित आहार पानी का अन्वेषण करे। भली भांति खोज खबर कर भिक्षा स्वीकार करे ।
। मानः ।
एतेहिं तिहिं ठाणेहिं, संजए सततं मुणी ।।
उक्कसं जलणं णूमं, मज्झत्थं च विगिंचए ॥१२॥ छाया - एतेषु त्रिषु स्थानेषु संयतः सततं मुनिः ।
उत्कर्ष ज्वलनं छादकं मध्यस्थञ्च विवेचयेत् ॥ अनुवाद - मुनि तीनों स्थानों-ईर्या समिति, आदान निक्षेप समिति तथा एषणा समिति में सदैव संयत रहता हुआ-जागरूक या प्रमाद रहित रहता हुआ क्रोध, अहंकार, माया तथा लोभ का परित्याग करे ।
टीका - पुनरपि चारित्रशुद्धयर्थं गुणानधिकृत्याह-एतानि-अनन्तरोक्तानि त्रीणि स्थानानि, तद्यथा ईसमितिरित्येकं स्थानम् आसनं शय्येत्यनेनादानभाण्डमात्रनिक्षेपणा समिति रित्येतच्च द्वितीयं स्थानं भक्तपान मित्यनेनैषणासमितिरूपात्ता भक्तपानार्थञ्च प्रविष्टस्य भाषणसम्भवाद्भाषा समिति राक्षिप्ता । सति चाहारे उच्चार प्रस्रवणादीनां सद्भावात् प्रतिष्ठापनासमितिरप्यायातेत्येतच्च तृतीय स्थानमिति, अत एतेषु त्रिषु स्थानेषु सम्यग्यतः संयत आमोक्षाय परिव्रजेदित्युत्तरश्लोकान्ते क्रियेति । तथा सततम् अनवरतम् मुनिः सम्यक् यथावस्थितजगत्त्रयवेत्ता उत्कृष्यते आत्मा दर्पाध्यातो विधीयतेऽनेनेत्युत्कर्षों मानः तथा आत्मानं चारित्रं वा ज्वलयति दहतीति ज्वलनः क्रोधः तथा 'णूम' मिति गहनं मायेत्यर्थः तस्या अलब्धमध्यत्वादेवमभिधीयते, तथा आसंसारमसुमतां मध्ये अन्तर्भवतीति मध्यस्थो लोभः, च शब्दः समुच्चये, एतान् मानादींश्चतुरोऽपि कषायांस्तद्विपाकाभिज्ञो मुनिः सदा विगिंचएत्ति विवेचयेदात्मनः पृथक् कुर्यादित्यर्थः । ननु चान्यत्रागमे क्रौध आदावुपन्यस्यते, तथा क्षपकश्रेण्या मारूढ़ो भगवान क्रोधादीनेव संज्वलनान् क्षपयति तत्किमर्थमागम प्रसिद्ध क्रम मुल्लङ्घयादौ मानस्योपन्यास इति ? अत्रोच्यते, माने सत्यवश्यं भावी क्रोधः कोधे तु मानः स्याद्वा न वेत्यस्यार्थस्य प्रदर्शनायान्यथा क्रम करणमिति ॥१२॥
टीकार्थ - शास्त्रकार चारित्र की शुद्धि हेतु अपेक्षित गुणों के संबंध में प्रकाश डालते हुए बतलाते हैं-पूर्वाक्त कहे गये तीन स्थानों में साधु को चाहिये कि वह सदा संयम-अप्रमाद या जागरूक भाव के साथ वर्तन करे । उन तीनों में ईर्यासमिति पहला स्थान है । आसन व शय्या शब्द से आदान एवं भाण्ड निक्षेपण समिति का कथन किया है । यह दूसरा स्थान है । भक्त पान शब्द द्वारा एषणा समिति का प्रतिपादन हुआ है । आहार पानी लेने हेतु गृहस्थ के घर में प्रवृष्ट साधु द्वारा भाषण किया जाना-बोल जाना भी संभव है ।
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Translation AI Generated

**Self-Time Statement of Authority:** May his growth, enhancement, and development be such that he performs actions of the same nature. How can one practice conduct (charitra) etc.? In response to this question, the scriptural scholar explains: Walking or going is called "charya." When there is a purpose, when it is necessary, if a sadhu goes somewhere, he should walk with only a single-pointed vision. He should sit on an asana after carefully observing and thoroughly cleaning it. He should carefully observe and clean his bed and other bedding, and then sit on them. Similarly, he should be mindful and use proper awareness in eating and drinking. The meaning is that a sadhu should always be mindful and aware in the "iryā" (walking), "ādan-nikshepa" (taking and depositing), and "pratiṣṭhāpana" (establishment) committees, and should investigate food and water that is free from "udgama" (origin) and other defects. He should accept alms after carefully searching and inquiring.

**Verse:**

> In these three places, the muni is always restrained.
> He should examine the excellence, burning, covering, and the middle ground.

**Translation:**

> The muni should always be restrained in the three places - the "iryā" committee, the "ādan-nikshepa" committee, and the "eṣaṇā" committee - remaining mindful and free from carelessness. He should abandon anger, ego, delusion, and greed.

**Commentary:**

> Again, to purify conduct, the scriptural scholar speaks about the qualities: These three places mentioned earlier are: "iryā" committee is one place. "āsana" and "śayyā" (seat and bed) are the "ādan-bhāṇḍa-mātra-nikshepaṇā" committee, which is the second place. "bhakta-pāna" (food and drink) is the "eṣaṇā" committee, which is the third place. Since speech is possible when entering a householder's home for food and drink, the "bhāṣā" committee is also included. Since there is the possibility of speech, excretion, and other things while eating, the "pratiṣṭhāpana" committee is also included. Therefore, the muni should be properly restrained in these three places, and should strive for liberation. This is what is meant by the action mentioned in the last line of the next verse. The muni, who is always constantly aware of the three worlds, is excellent, his self is adorned with pride, and he is established in this way. This is "utkarṣa" (excellence). "Māna" (ego) is the one who burns and consumes his own conduct. "ṇūma" is a deep delusion, because it is not in the middle ground. "madhyastha" (middle ground) is greed, which is in the midst of the unwholesome. The word "cha" indicates a collection. The muni, who knows the results of these four poisons (mānas etc.), should always "viginchaye" (examine) them, meaning he should separate them from himself. But in another scripture, anger etc. are mentioned first. The Bhagavan, who is seated on the throne of the "kṣapaka" (forgiving) class, destroys anger etc. Why then does the scripture scholar violate the established order and mention "mānas" first? It is said here that anger is necessarily present when ego is present, but ego may or may not be present when anger is present. This is why the order is changed.