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 304

श्री सूत्रकृताङ्ग सूत्रम् कर पकाकर अपने श्वसुर तथा पति को परोस दी । श्वसुर ने सारी बात समझ ली । उसके पति ने कुपित होकर उसे पीटा तथा यह आशंका कर कि इसका चित्त किसी अन्य पुरुष में लगा है, उसे घर से निकाल दिया ।
कुव्वंति संथवं ताहिं पब्भट्ठा समाहिजोगेहिं । तम्हा समणा ण समेंति, आएहियाए सण्णिसेजाओ ॥१६॥ छाया - कुवन्ति संस्तवं ताभिः प्रभ्रष्टाः समाधियोगेभ्यः ।
तस्मात् श्रमणाः न संयन्ति आत्महिताय संनिषद्याः ॥ अनुवाद - जो पुरुष समाधि एवं योग से भ्रष्ट होते हैं, वे ही नारियों से संस्तव-परिचय बढ़ाते हैं, श्रमण-सच्चे साधु अपना आत्महित सोचते हुए स्त्रियों के स्थान पर नहीं जाते । .
टीका-'कुव्वंति 'त्यादि, ताभि:'स्त्रीभिः-सन्मार्गार्गलाभिःसह संस्तवं तद्गृहगमनालापदानसम्प्रेक्षणादिरूपं परिचयं तथा विधमोहोदयात् 'कुर्वन्ति' विदधति, किम्भूताः?-प्रकर्षेण भ्रष्टाः स्खलिताः 'समाधियोगेभ्यः' समाधिः धर्मध्यानं तदर्थं तत्प्रधाना वा योगा-मनोवाक्कायव्यापारास्तेभ्यः प्रच्युता शीतलविहारिण इति, यस्मात् स्त्री संस्तवात्समाधियोगपरिभ्रंशो भवति तस्मात्कारणात 'श्रमणाः' सत्साधवो 'न समेन्ति' न गच्छन्ति. सत शोभना सुखोत्पादकतयाऽनुकूलत्वान्निपद्या इव निषद्या स्त्रीभिः कृता माया, यदिवास्त्रीवसतीरिति, 'आत्महिताय' स्वहितं मन्यमानाः, एतच्च स्त्रीसम्बन्धपरिहरणं तासामप्यहिकामुष्मिकापायपरिहाराद्धितमिति, क्वचित्पश्चाईमेवं पठ्यते"तम्हा समणा उ जहाहि अहिताओ सन्निसेज्जाओ" अयमस्यार्थः-यस्मात्स्त्रीसम्बन्धोऽनर्थाय भवति, तस्मात् हे श्रमण ! साधो ! तुशब्दो विशेषणार्थः, विशेषेण संनिषद्या-स्त्रीवसतीस्तत्कृतोपचाररूपा वा माया आत्महिताद्वेतो: 'जहाहि' परित्यजेति ॥१६॥ किं केचनाभ्युपगभ्यापि प्रवज्यां स्त्रीसम्बन्धं कुर्युः ?, येनैवमुच्यते, ओमित्याह
टीकार्थ - स्त्रियाँ सन्मार्ग-धर्म के उत्तम मार्ग में बाधा पैदा करने वाली हैं । वे कपाटों में लगने वाली आगल की ज्यों है । उनके आवास पर जाना, उनके साथ बातचीत करना, उनसे दान लेना, उन्हें देखना, परिचय करना ये सब तद्विषयक मोहोदय के कारण लोगों में होता है । जो व्यक्ति स्त्रियों के साथ परिचय बढ़ाते हैं, वे किस प्रकार के हैं । इसका समाधान उपस्थित करते हुए कहते हैं कि वे समाधि-धर्मयोग से तथा योग
समाधिमूलक मानसिक, वाचिक एवं कायिक व्यापार से भ्रष्ट हैं, वे शिथिल विहारी हैं, नारियों के साथ परिचय • बढ़ाने से समाधियोग विनष्ट हो जाता है । अतएव उत्तम कोटि के साधु स्त्रियों की माया प्रवञ्चना में नहीं
पड़ते। जो सुख उत्पन्न करने के कारण, अनुकूल होने के कारण, निषद्या-आवास स्थान के सदृश है उसे निषद्या कहा जाता है, वह स्त्रियों का आवास स्थान निषद्या कहा जाता है, आत्म कल्याणेच्छु साधु वहाँ नहीं जाते । नारियों के संबंद्ध त्याग का जो उपदेश दिया गया है, वह स्त्रियों को भी ऐहिक व पारलौकिक हानि से बचाने के कारण आत्मा का हित करने वाला है । इस गाथा के उत्तरार्द्ध में तम्हा समणा उ जहाहि अहिताओ सन्नि सेज्जाओ' यह पाठान्तर है-जिसका अर्थ यह है कि-स्त्री संबंद्ध अनर्थ का कारण है, इसलिए स्त्रियों के निवास स्थान तथा उनके द्वारा प्रदर्शित सेवा परिचर्या रूप माया को आत्महित के निमित्त त्याग दे । क्या कोई प्रव्रज्या-श्रमण दीक्षा स्वीकार कर के भी नारी के साथ संबंद्ध कर सकते हैं ? जिससे ऐसा कहा जाता है, उत्तर में कहा गया है कि हाँ, कर सकते हैं ।
-(276)

Translation AI Generated

The woman, having cooked food with her own hands, served it to her father-in-law and husband. Her father-in-law understood the whole situation. Her husband, enraged, beat her and, suspecting her of being attracted to another man, drove her out of the house.

"Those who are corrupted from samadhi and yoga, they increase their association with women. Therefore, the Shramanas do not associate with them, considering it beneficial for their own self." (16)

Commentary: "Kuvanti" etc., "Taabhi:" - by women - those who are obstacles to the right path, they increase their association with them, which is in the form of going to their houses, talking to them, accepting donations from them, looking at them, and getting acquainted with them. And due to the arising of delusion, they "kuvanti" - they create, what kind of? - greatly corrupted, fallen from "samadhiyoga" - samadhi is the meditation on Dharma, and the yogas - mental, verbal, and bodily activities - are for that purpose, they are those who have fallen from them, those who are cool-natured. Because association with women leads to the destruction of samadhi and yoga, therefore, for that reason, "Shramanas" - the true virtuous ones - "na samenti" - do not go. As if they are falling into a trap, due to their beauty and the production of happiness, they are called "nishadya" - the dwelling place of women is called "nishadya", considering it beneficial for their own self, the virtuous ones do not go there. And this avoidance of association with women is beneficial for them, as it protects them from worldly and otherworldly harm. In some places, this is read as "Tamha Shramanah u jahahi ahitao sannisejjiao" - the meaning of this is - because association with women is harmful, therefore, O Shramanas! virtuous ones! - "tu" is for emphasis, especially "sannisejjya" - the dwelling place of women, or the service and attention shown by them, is to be abandoned for the sake of self-benefit.

Commentary meaning: Women are obstacles to the right path - Dharma. They are like the fire that catches on to the doors. Going to their houses, talking to them, accepting donations from them, looking at them, and getting acquainted with them, all this happens due to the arising of delusion about them. What kind of people are those who increase their association with women? In response to this, it is said that they are corrupted from samadhi and Dharma yoga, and from the mental, verbal, and bodily activities that are based on samadhi. They are lax in their conduct. Association with women destroys samadhi and yoga. Therefore, the virtuous ones of the highest order do not fall into the trap of women's deception. That which is conducive to happiness, due to its ability to produce happiness, is called "nishadya" - the dwelling place of women is called "nishadya". The virtuous ones who desire self-welfare do not go there. The advice given to abandon association with women is beneficial for the self, as it protects women from worldly and otherworldly harm. In the latter part of this verse, there is a variant reading "Tamha Shramanah u jahahi ahitao sannisejjiao" - the meaning of this is - association with women is harmful, therefore, O Shramanas! virtuous ones! - "tu" is for emphasis, especially "sannisejjya" - the dwelling place of women, or the service and attention shown by them, is to be abandoned for the sake of self-benefit.

Can someone who has accepted the vows of a Shraman, still associate with women? To this, it is said, yes, they can.