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 429

वीतराग
- श्री वीर्याध्ययनं . 'किं सक्का वोत्तुं जे सरागधम्मंमि कोइ अकसायी । संतेवि जो कसाए निगिण्हइ सोऽवि तत्तुल्लो ॥१॥ छाया- किं शक्यावक्तुं यत्सरागधर्मे कोऽप्य कषायः। सतोऽपि यः कषायान्निगृण्हाति सोऽपि तत्तुल्यः।।२।।
स च किम्भूतो भवतीति दर्शयति-बन्धनात्-कषायात्मकान्मुक्तो बन्धनोन्मुक्तः, बन्धनत्वं तु कसायाणां कर्मस्थिति हेतुत्वात्, तथा चोक्तम्-"बंधट्ठिई कसायवसा" कषायवशात् इति, यदिवा बन्धनोन्मुक्त इव बन्धनोन्मुक्तः तथाऽपर : 'सर्वत:' सर्वप्रकारेण सूक्ष्मबादररूपं 'छिन्नम्' अपनीतं 'बन्धन' कषायात्मकं येन स छिन्नबन्धनः, तथा 'प्रणुद्य' प्रेर्य ‘पापं' कर्मकारणभूतान्वाऽऽ श्रवानपनीय शल्यवच्छल्यं-शेषकं कर्म तत् कृन्ततिअपनयति अन्तशो-निरवशेषतो विघटयति, पाठान्तरं वा 'सल्लं कंतई अप्पणो' त्ति शल्यभूतं यदष्टप्रकारं कर्म तदात्मनः सम्बन्धि कृन्तति-छिनत्तीत्यर्थः ॥१०॥ यदुपादायशल्यमपनयतितद्दर्शयितुमाह -
टीकार्थ - जो पुरुष मुक्ति प्राप्त करने में योग्य होता है, वह भव्य कहलाता है । उसे द्रव्य भी कहते हैं । पाणीनिय व्याकरण में आये 'द्रव्यंच-भव्ये' सत्र द्वारा भव्य के अर्थ में द्रव्य पद का प्रयोग सिद्ध है अथवा
विरहित-पृथक् होने के कारण जो पुरुष द्रव्यभूत-कषाय रहित है, वह द्रव्य है। अथवा जो पुरुष
। अल्पकषाय है, वह द्रव्य कहा जाता है । कहा गया है सराग धर्म में अवस्थित-छठे, सातवें गण स्थान में विद्यमान
विद्यमान कोई पुरुष कषाय रहित है । क्या ऐसा कहा जा सकता है ? उत्तर में बतलाया गया है कि कषाय के होने पर भी जो पुरुष उनको उदय में आने से रोके रहता है वह भी वीतराग के सदश ही है । उस अपेक्षा से कषाय रहित है । वह पुरुष कैसा होता है ? इसका स्पष्टीकरण करते हुए सूत्रकार कहते हैं कि वह पुरुष कषायात्मक बन्धन से मुक्त है क्योंकि कषायों का बन्धनत्व तभी होता है जब वे कर्मस्थिति के हेतु हों । कहा गया है कि कर्मों के बन्धन की स्थिति कषाय के वश में है ।
अथवा वह पुरुष बन्धन मुक्त पुरुष के सदृश होने के कारण बन्धन मुक्त-बन्धन से छूटा हुआ है । वह दूसरे सूक्ष्म एवं स्थूल कषायों का छेदन--अपनयन करने के कारण छिन्न बन्धन है । उसके बन्धन छिन्न बन्धन हैं । पापों के कारण भूत आश्रवों का अपनयन का शल्य-कांटे की ज्यों अवशिष्ट कर्मों को निशेष रूप में काट डालता है, सम्पूर्णत: नष्ट कर देता है । यहाँ 'सल्लं कन्तइ अप्पणो' शल्यं किन्तति आत्मनः ऐसा पाठान्तरं प्राप्त होता है ।
इसका अभिप्राय यह है कि वह पुरुष लगे हुए शल्य-कांटे की तरह अपनी आत्मा के साथ संश्लिष्ट अष्टविध कर्मों को छिन्न नष्ट कर डालता है ।
जिसका आश्रय लेकर वह पुरुष शल्य रूप कर्मों का अपनयन करता है, उसका दिग्दर्शन कराते हुए सूत्रकार कहते हैं -
नेयाउयं सुयक्खायं, उवादाय समीहए । भुजो भुजो दुहावासं, असुहत्त तहा तहा ॥११॥ छाया - नेतारं स्वाख्यात, मुपादाय समीहते ।
भूयो भूयो दुःखावास, मशुभत्वं तथा तथा ॥ अनुवाद - तीर्थंकरों ने मोक्ष की ओर ले जाने वाले मार्ग का-सम्यक् दर्शन ज्ञानचारित्रात्मक पथ का निरूपण किया है । अतएव बुद्धिशील पुरुष इन्हें स्वीकार कर मोक्षपथ की ओर गमनोद्यत हो । बालवीर्य
1401)

Translation AI Generated

## Vitaraga
- **Shri Veeryadhyayana.** "Can anyone be said to be free from passions (kashaya) while dwelling in the realm of passions? Even one who restrains passions is similar to one who has passions." (1)
**Shadow:** "Can it be said that anyone is free from passions while dwelling in the realm of passions? Even one who restrains passions is similar to one who has passions." (2)

What is the nature of such a person? The text explains: "Free from bondage" - free from passions, which are the essence of bondage. Bondage arises from passions being the cause of karmic existence. As it is said, "Bondage is due to passions." Or, one who is free from bondage is like one who is free from bondage. Similarly, "in all ways" - subtle and gross - "cut off" - eliminated - "bondage" - passions - one who has cut off bondage, "drives away" - propels - "sin" - karmic causes - and, like a surgeon removing a thorn, removes the remaining karma, destroys it completely, without any residue. Another reading is "he cuts off the thorn from himself." (10)

To show what he uses to remove the thorn, the text says:

**Commentary:** A person who is fit for liberation is called a "bhavy." He is also called a "dravya." The use of the word "dravya" in the sense of "bhavy" is established by the sutra "dravya-ncha-bhavy-e" in Panini's grammar. Or, a person who is free from passions, which are the essence of "dravya," is a "dravya." Or, a person who has few passions is called a "dravya." It is said that no one is free from passions while dwelling in the sixth and seventh stages of the realm of passions. Can this be said? The answer is that even one who has passions, but restrains them from arising, is similar to one who is free from passions. In that sense, he is free from passions. What is the nature of such a person? The text explains that he is free from the bondage of passions, because passions are the cause of bondage only when they lead to karmic existence. It is said that the state of karmic bondage is due to passions.

Or, he is free from bondage because he is like one who is free from bondage. He is "cut off from bondage" because he eliminates subtle and gross passions. His bondage is cut off. He removes the karmic influx, which is the cause of sin, like a surgeon removing a thorn, and destroys the remaining karma completely. Here, another reading is "he cuts off the thorn from himself."

This means that he cuts off and destroys the eight types of karma, which are like thorns clinging to his soul.

The text then shows what he uses to remove the karmic thorns: