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 447

धर्म अध्ययन छाया - एतदर्थं स प्रेक्ष्य, परमार्थानुगामुकम् ।
___ निर्ममो निरहङ्कारः, चरेद् भिक्षुर्जिनाहितम् ॥
अनुवाद - उपर्युक्त कथन को समझता हुआ, सम्यक् दर्शन, ज्ञान एवं चारित्र ही मोक्ष का मार्ग है। यह जानकर निर्मम-ममत्वरहित, निरहंकार-अभिमान वर्जित भिक्षु वीतराग प्ररूपित धर्म का अनुसरण करे ।
टीका- किञ्चान्यत्-धर्मरहितानांस्वकृतकर्मविलुप्यमानानामैहिकामुष्मिकयोर्न कश्चित्राणायेति एनं पूर्वोक्तमर्थं स प्रेक्षापूर्वकारी 'प्रत्युपेक्ष्य' विचार्यावगम्य च परमः-प्रधानभूतो (ऽर्थो) मोक्षः संयमो वा तमनुगच्छतीति तच्छीलच परमार्थानुगामुकः-सम्यग्दर्शनादिस्तं च प्रत्युपेक्ष्य, क्त्वाप्रत्ययान्तस्य पूर्वकालवाचितया क्रियान्तर सव्यपेक्षत्वात् तदाह-निर्गतं ममत्वं बाह्याभ्यन्तरेषु वस्तुषु यस्मादसौ निर्मम:तथा निर्गतोऽहङ्कारः-अभिमानः पूर्वैश्वर्यजात्यदिमदजनितस्तथा तपः स्वाध्यायलाभादिजनितो वा यस्मादसौ निरहङ्कारो-रागद्वेषरहित इत्यर्थः, स एवम्भूतो भिक्षुर्जिनैराहित:प्रतिपादितोऽनुष्ठितो वा यो मार्गो जिनानां वा सम्बन्धी योऽभिहितो मार्गस्तं 'चरेद्' अनुतिष्ठेदिति ॥६॥
टीकार्थ - अपने द्वारा किए हुए कर्मों द्वारा विलुप्यमान-पीड्यमान दुःख भोगते हुए धर्मरहित प्राणी को इस लोक या परलोक में कोई भी त्राण नहीं दे सकता । यह पहले कहा जा चुका है । बुद्धिमान पुरुष यह जानकर तथा सम्यक् दर्शन, ज्ञान एवं चारित्र ही परमार्थ-मोक्ष या संयम का कारण है । यह विचारकर बाह्य एवं आभ्यान्तर वस्तुओं में ममत्व न रखे । व्याकरण की दृष्टि से क्त्वा प्रत्ययान्त शब्द पर्वकालिक अर्थ
॥ लिए रहता है । इसलिए वह अन्य क्रिया की अपेक्षा रखता है। अतएव शास्त्रकार ने इसी रूप में यहाँ बतलाया है । साधु अपने पहले ऐश्वर्य तथा जाति के मद से जनित तपश्चरण, स्वाध्याय एवं लाभ आदि से उत्पन्न अहंकार-अभिमान भी न करे किन्तु वह राग द्वेष रहित होकर वर्तनशील रहे । इस प्रकार रहता हुआ तीर्थंकरों द्वारा प्रतिपादित अनुष्ठित-आचरित मार्ग का अनुसरण करे ।
चिच्चा वितं च पुत्ते य, णाइओ य परिग्गहं । चिच्चा ण णंतगं सोयं, · निरवेक्खो परिव्वए ॥७॥ छाया - त्यत्क्वा वित्तञ्च पुत्रांश्च, ज्ञातींश्च परिग्रहम् ।
त्यक्त्वाऽन्तगं शोकं, निरपेक्षः परिव्रजेत् ॥ अनुवाद - मनुष्य वित्त-धन सम्पत्ति, पुत्र ज्ञाति-स्वजाति जन तथा परिग्रह एवं आन्तरिक शोकअशांत भाव का परित्याग कर निरपेक्ष सभी अपेक्षाओं, आसक्तियों से विवर्जित होकर परिव्रज्या कासंयम का पालन करे ।
टीका - अपिच-संसारस्वभावपरिज्ञानपरिकर्मितमतिर्विदितवेद्यः सम्यक् 'त्यस्त्वा' परित्यज्य किं तद?वित्तं द्रव्यजातंपुत्रांश्च त्यक्त्वा, पुढेष्वधिकः स्नेहो भवतीति पुत्रग्रहणं, तथा 'ज्ञातीन्' स्वजनांश्च त्यक्त्वा तथा 'परिग्रहं' चान्तरममत्वरूपंणकारो वाक्यालङ्कारे अन्तं गच्छतीत्यन्तगो दुष्परित्यज इत्यर्थ: अन्तको वा विनाशकारीत्यर्थः आत्मनि वा गच्छतीत्यात्मग आन्तर इत्यर्थः तं तथाभूतं 'शोकं' संतापं 'त्यक्त्वा' परित्यज्य श्रोतो वामिथ्यात्वाविरतिप्रमादकषायात्मकं कर्माश्रवद्वारभूतं परित्यज्य पाठान्तरं वा 'चिच्चा णणंतगं सोयं' अन्त गच्छतीत्यन्तग
-419)

Translation AI Generated

**Shadow:** This is to be observed, it is in accordance with the ultimate goal.
_ The monk, free from attachment and ego, should follow the path prescribed by the Jinas. _
**Translation:** Understanding the above statement, right faith, knowledge, and conduct are the path to liberation. Knowing this, the monk, free from attachment and ego, should follow the path of Dharma, characterized by detachment.
**Commentary:** Furthermore, those who are devoid of Dharma, being tormented by their own actions, have no refuge in this world or the next. This has been stated before. The wise man, understanding this, and knowing that right faith, knowledge, and conduct are the cause of the ultimate goal - liberation or self-control - should follow them. Discarding all this, and because the word ending in "ktva" implies an action in the past, it requires another action. Therefore, it is said: He is free from attachment because he has renounced attachment to external and internal objects. He is free from ego because he has renounced ego, which arises from past wealth, birth, etc., or from austerity, study, and gain. Therefore, he is free from attachment and aversion. Such a monk should follow the path prescribed by the Jinas, the path that is related to the Jinas, the path that is prescribed by them.
**Commentary Meaning:** Those who are devoid of Dharma, being tormented by their own actions, have no refuge in this world or the next. This has been stated before. The wise man, understanding this, and knowing that right faith, knowledge, and conduct are the cause of the ultimate goal - liberation or self-control - should follow them. He should not have attachment to external and internal objects. Grammatically, the word ending in "ktva" implies an action in the past, therefore it requires another action. Therefore, the author has stated it in this way. The virtuous person should not have ego arising from past wealth, birth, etc., or from austerity, study, and gain, but should be free from attachment and aversion. Living in this way, he should follow the path prescribed by the Tirthankaras.
**Shadow:** Giving up wealth, sons, relatives, and possessions.
Giving up internal sorrow, he should wander without attachment.
**Translation:** A person should give up wealth, sons, relatives, possessions, and internal sorrow, and wander without attachment, free from all desires and attachments.
**Commentary:** Furthermore, the mind that has understood the nature of the world, knowing what is to be known, should give up what? Giving up wealth, material possessions, and sons. The word "sons" is used because there is greater affection for them. Giving up relatives, and giving up possessions, which are the form of attachment and ego. In the figure of speech, "anta" means "ending," so "antanga" means "difficult to give up" or "destructive." "Antaka" means "destructive" or "going within oneself." Giving up such sorrow, such distress. Giving up the stream of karma, which is characterized by delusion, non-restraint, negligence, and passions, and which is the door to karma. Another reading is "chichcha na nantaga soyam," which means "going within."