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

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श्री सूत्रकृताङ्ग सूत्रम् । के साथ स्वयं मिल जाते है-संश्लिष्ट हो जाते है, उन्हें अपने में मिला लेते है, उसे बंधन कहा जाता है । ज्ञानावरणीय आदि आठ प्रकार के कर्म है । अथवा मिथ्यात्व अविरति आदि या परिग्रह हिंसा आदि उनके हेतु है यह ज्ञातव्य है । केवल बोध प्राप्त कर लेने मात्र से अभिलषित या वांछित प्रयोजन की प्राप्ति नहीं होती, इसलिए क्रिया का दिग्दर्शन कराते है । बन्धन को जानकर संयत आचरण के अनुरूप विशिष्ट क्रिया द्वारा बंधन को तोड़ना चाहिए, उसे-बंधे हुए कर्म समवाय-कर्म समूह से आत्मा को पृथक् करना चाहिए। ऐसा कहे जाने पर जम्बूस्वामी आदि शिष्य वृन्द ने बन्ध आदि के स्वरूप की विशेष रूप से जिज्ञासा करते हुए पूछा-तीर्थंकर महावीर ने बन्ध किसे कहा अथवा पुरुष क्या जानता हुआ बन्धन को तोड़ता है, अथवा किससे बन्धन टूटता है-इस गाथा का यह अभिप्राय है ।
चित्तमंतमचित्तं वा, परिगिझ किसामवि ।।
अन्नं वा अणुजाणाइ, एवं दुक्खा ण मुच्चइ ॥२॥ छाय - चित्तवन्त मचितं वा परिगृह्य कृशमपि ।
अन्यं वा अनुजानाति, एवं दुःखान्नमुच्यते ॥२॥ अनुवाद - जो मनुष्य चित्तवान-चैतन्ययुक्त-द्विपदचतुष्पद आदि प्राणियों को अथवा अचित्तवानचैतन्यरहित-स्वर्ण, रजत आदि मूल्यवान अथवा तृण, घास, पुस आदि अति साधारण पदार्थों को भी परिग्रह के रूप में स्वीकार करता है, रखता है, औरों को वैसा करने की-परिग्रह के रूप में ग्रहण करने की आज्ञा देता है वह दुःख से मुक्त नहीं होता, नहीं छूटता । ।
टीका - बंधनप्रश्नस्वरुप निर्वचनायाह - इह बंधनं कर्मतद्धतदो वाऽभिधीयन्ते, तत्र न निदानमन्तरेण निदानिनो जन्मेति निदानमेव दर्शयति, तत्राऽपि सर्वारम्भाः कर्मोपादानरूपाः प्रायश आत्मात्मीयग्रहोत्थाना इति कृत्वाऽऽदौ परिग्रहमेव दर्शितवान् । चित्तमुपयोगो ज्ञानं तद्विद्यते यस्य तच्चित्तवत्-द्विपदचतुष्पदादि, ततोऽन्यदचित्तवत्कनकरजतादि, तदुभयरुपमपिपरिग्रहं परिगृह्य, कृशमपि स्तोकमपि तृणतुषादिकमपीत्यर्थः, यदिवा कसनं कसः परिग्रहबुद्धया जीवस्य गमन परिणाम इतियावत् तदेवं स्वतः परिग्रहं परिगृह्यान्यान्वाग्राहयित्वागृह्णतोवाऽन्याननुज्ञायदुः खयतीतिदुःखम्-अष्टप्रकारं कर्म तत्फलं वाऽसातोदयादिरूपं तस्मान्नमुच्यत इति । परिग्रहाग्रहएव परमार्थतोऽनर्थमूलं भवति । तथा चोक्तम् -
"ममाहमिति चैष यावदभिमानदाहज्वरः, कृतान्तमुखमेव तावदिति न प्रशान्त्युन्नयः । यशः सुख पिपासि तैरयमसावनोंत्तरैः, परैरपसदः कुतोऽपि कथमप्यपाकृष्यते" ॥१॥ ..
तथा च-"द्वेषस्यायतनं धृतेरपचयः क्षान्तेः प्रतीपो विधि, व्याक्षेपस्य सुहृन्मदस्य भवनं ध्यानस्य कष्टो रिपुः। दुःखस्य प्रभवः सुखस्य निधनं पापस्य वासो निजः, प्राज्ञस्याऽपि परिग्रहो ग्रह इव क्लेशाय नाशाय च ॥"॥२॥
तथा च परिग्रहेष्वप्राप्तनष्टेषु काङ्गाशोको प्राप्तेषु च रक्षणमुपभोगे चातृप्तिरित्येवं परिग्रहे सति दुः खात्मकाद् बंधनान्नमुच्यत इति ॥२॥
टीकार्थ – बंधनविषयक प्रश्न के स्वरूप का निर्वचन-विवेचन करते हुए कहते हैं -
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Translation AI Generated

The Sutra of the Sri Sutra Kritanga. When things become attached to each other, they become intertwined, they merge into each other, this is called bondage. There are eight types of karma, such as Jnanavaraniya. Or, it should be known that the causes of these are Mithyatva, Aviriti, etc., or Parigraha, Himsa, etc. Just by attaining Kevala Jnana, the desired or desired purpose is not achieved, therefore, it shows the direction of action. Knowing the bondage, one should break the bondage by specific actions in accordance with restrained conduct, one should separate the soul from the group of bound karma, Samavaya karma. When this was said, Jambuswami and other disciples, with a special curiosity about the nature of bondage, etc., asked - What did Tirthankara Mahavira call bondage, or what does a man know to break bondage, or by what does bondage break - this is the meaning of this verse.
**Verse 2**
**Chittamantamachittam va, parigriha kisamavi.**
**Annam va anujanaai, evam dukkha na mucchai.**
**Translation:**
A person who is Chittavant - conscious - accepts bipeds, quadrupeds, etc., or Achittavant - unconscious - accepts gold, silver, etc., valuable things, or even very ordinary things like straw, grass, and pus, as Parigraha, keeps them, and allows others to do the same - to accept them as Parigraha, does not become free from suffering, does not get rid of it.
**Commentary:**
To explain the nature of the question of bondage, it is said - Here, bondage is referred to as karma-related or karma-induced, there, the cause is not shown without the cause of the birth of the cause, so the cause is shown. There, too, all beginnings are mostly karma-based, arising from the attachment to the self, so Parigraha is shown first. Chitta is the use, knowledge, that which has it is Chittavant - bipeds, quadrupeds, etc., other than that is Achittavant - gold, silver, etc., accepting both of these as Parigraha, even accepting the small, even straw, dust, etc., is the meaning. Or, if it is the act of taking, the act of taking, the result of the movement of the living being with the understanding of Parigraha, then, in this way, by accepting Parigraha for oneself, by accepting others, or by allowing others, one suffers from suffering - eight types of karma, their fruits, or the form of Asatodaya, etc., therefore, one does not get rid of it. Parigraha itself is the root of all evil in reality. And so it is said:
"As long as there is the fever of ego, the fire of pride,
It is the mouth of death, there is no peace, no upliftment.
Those who desire fame and happiness, by these means,
They are rejected by others, somehow, from somewhere."
And so, "Hatred is the abode of attachment, the decay of patience,
The opposite of patience is the rule,
The dwelling place of disturbance, the friend of pride,
The enemy of meditation is difficult.
The origin of suffering, the death of happiness, the abode of sin is oneself,
Even for the wise, Parigraha is like a snare, for suffering and destruction."
And so, in the case of Parigraha, there is anxiety and sorrow when it is not obtained, and when it is obtained, there is protection, enjoyment, and dissatisfaction, so in the presence of Parigraha, one does not get rid of the bondage of suffering.
**Commentary:**
While explaining the nature of the question related to bondage, it is said -
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