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 473

श्री समाध्ययनं ने धर्म समाधि-धर्म के साधना मूलक तत्त्व को आत्मसात् किया है । वह अनिदानभूत है । प्राणियों के प्रति आरंभ-हिंसा मूलक व्यवहार निदान कहा जाता है और वह प्राणी हिंसा से दूर रहने के कारण अनिदान है। सावद्य-पापपूर्ण अनुष्ठान रहित है । वह सर्वथा संयम के आचरण में गतिशील रहे अथवा अनिदानभूतका एक अर्थ अनाश्रवभूत या आश्रवरहित है । यों वह साधु कर्मों के उपादान से विवर्जित है । उस दिशा में वह सतत् उद्यत रहे । अथवा अनिदानभूत का अर्थ अनिदान सद्दश ज्ञानादि है, उनमें साधु उद्यमशील रहे । निदान का एक अर्थ दुःख का हेतु या कारण है । वह साधु दुःख का अनिदान भूत है । किसी के लिये दुःख उपपनउत्पन्न नहीं करता । वह सदैव संयम में पराक्रमशील रहे। .
उड्ढे अहेयं तिरियं दिसासु, तसा य जेथावर जे य पाणा। हत्थेहिं पाएहिं य संजमित्ता, अदिन्नमन्नेसु य णो गहेजा ॥२॥ छाया - ऊर्ध्वमस्तिय॑ग्दिशासु, त्रसाश्च ये स्थावरा ये च प्राणाः ।
हस्तैः पादैश्च संयम्य, अदत्त मन्यैश्च न गृह्णीयात् ॥ अनुवाद - उर्ध्व-ऊपर की दिशा में, अध:-नीचे की दिशा में तिर्यक्-तिरछी दिशा में, तथा अन्य दिशाओं में जो त्रस एवं स्थावर प्राणी रहते हैं, अपने हाथ पैर आदि को नियंत्रित रखते हुए उन्हें कष्ट नहीं देना चाहिये । दूसरों के द्वारा नहीं दी गई वस्तु लेनी नहीं चाहिये ।
टीका - प्राणातिपातादीनि तु कर्मणो निदानानि वर्तन्ते, प्राणातिपातोऽपि द्रव्यक्षेत्रकालभावभेदाच्चतुर्धा, तत्र क्षेत्रप्राणातिपातमधिकृत्याहसर्वोऽपि प्राणातिपातः क्रियमाणः प्रज्ञापकापेक्षयोर्ध्वमधस्तिर्यक् क्रियते, यदिवाऊर्ध्वाधस्तिर्यग्रूपेषु त्रिषु लोकेषु तथा प्राच्यादिषु दिक्षु विदिक्षु चेति, द्रव्यप्राणातिपातस्त्वयं-त्रस्यन्तीति त्रसाद्वीन्द्रियादयो ये च 'स्थावराः' पृथिव्यादयः, चकारः स्वगतभेदसंसूचनार्थः, कालप्राणातिपात संसूचनार्थो वा दिवा रात्रौ वा, 'प्राणाः' प्राणिनः भावप्राणतिपातं त्वाह-एतान् प्रागुक्तान् प्राणिनो हस्तपादाभ्यां "संयम्य" वद्धवा उपलक्षणार्थत्वाद स्यान्यथा वा कदर्थ यित्वा यत्तेषां दुःखोत्पादनं तन्नकुर्यात्, यदि वैतान् प्राणिनो हस्तौ पादौ च संयम्य संयतकायः सन्न हिंस्यात्, च शब्दादुच्छ्वासनिश्वासकासितक्षुतवातनिसर्गादिषु सर्वत्र मनोवाक्कायकर्मसु संयतो भवन् भावसमाधिमनुपालयेत्, तथा परैरदत्तं न गृह्णीयादिति तृतीयव्रतोपन्यासः, अदत्तादाननिषेधाच्चार्थतः परिग्रहो निषिद्धो भवति,नापरिगृहीतमासेव्यतइति मैथुननिषेधोऽपयुक्तःसमस्तव्रतसम्यक्पालनोपदेशाच्च मृषावादोऽप्यर्थतो निरस्त इति ॥२॥
टीकार्थ - प्राणातिपादादि कर्म के निदान या बंध के हेतु हैं । द्रव्य, क्षेत्र, काल तथा भाव की दृष्टि से प्राणातिपात के चार भेद हैं । इनमें क्षेत्र प्राणातिपात को अधिकृत कर कहा गयाहै । क्रियमाण-किये जाते सभी प्राणातिपात प्रज्ञापक-ज्ञापित करने वाले की अपेक्षा से ऊर्ध्व अधः तथा तिर्यक क्षेत्रों में किये जाते हैं अथवा ऊर्ध्व, अधः तिर्यक् रूप तीनों लोकों में किये जाते हैं तथा पूर्व आदि दिशाओं में तथा विदिशाओं में किये जाते हैं । वे तब क्षेत्र प्राणातिपात के अन्तर्गत आते हैं । द्रव्य प्राणातिपात इस प्रकार है-जो प्राणी त्रास पाते हैं-त्रस्त होते हुए प्रतीत होते हैं वे द्विइन्द्रियादि प्राणी हैं । जो स्थितिशील हैं, वे पृथ्वी आदि स्थावर प्राणी हैं। यहां च'कार का प्रयोग स्वगत भेद के सूचन हेतु है । अथवा वह काल प्राणातिपात को सूचित करता है। दिन
-445)

Translation AI Generated

Sri Samadhyayan has assimilated the fundamental principle of Dharma Samadhi-Dharma, which is the practice of Dharma. It is free from the root cause of karma. Conduct that is based on the root cause of violence towards beings is called nidana, and it is free from nidana because it is free from violence towards beings. It is free from the practice of savadya-sinful rituals. It is always engaged in the practice of complete restraint, or one meaning of anidana-bhuta is anashrava-bhuta or free from asrava. Thus, it is free from the causes of virtuous actions. It is constantly striving in that direction. Or, one meaning of anidana-bhuta is anidana-sad-dasha-jnanadi, in which it is engaged in virtuous endeavors. One meaning of nidana is the cause or reason for suffering. It is free from the cause of suffering. It does not cause suffering for anyone. It is always engaged in restraint.

**Verse 2:**

**Original:**

उड्ढे अहेयं तिरियं दिसासु, तसा य जेथावर जे य पाणा। हत्थेहिं पाएहिं य संजमित्ता, अदिन्नमन्नेसु य णो गहेजा ॥२॥ छाया - ऊर्ध्वमस्तिय॑ग्दिशासु, त्रसाश्च ये स्थावरा ये च प्राणाः ।
हस्तैः पादैश्च संयम्य, अदत्त मन्यैश्च न गृह्णीयात् ॥

**Translation:**

In the upward, downward, and sideways directions, and in all other directions, those who are trembling and those who are stationary beings, one should not cause them suffering by controlling one's hands, feet, etc. One should not take what has not been given by others.

**Commentary:**

The acts of violence towards beings, etc., are the causes of karma. Violence towards beings is of four types, based on the differences in substance, field, time, and feeling. Here, the field of violence towards beings is being discussed. It is said that all violence towards beings, when performed, is done in the upward, downward, and sideways directions, depending on the knowledge of the performer. Or, it is done in the three realms of the upward, downward, and sideways directions, and in the eastern, etc., directions, and in the intermediate directions. Substance-based violence towards beings is as follows: those beings who tremble, who are perceived as trembling, are those with two senses, etc. Those who are stationary are the earth, etc., stationary beings. The "cha" here is used to indicate the difference in their own nature. Or, it indicates time-based violence towards beings. It is done during the day or night. "Pranas" are beings. Feeling-based violence towards beings is as follows: one should not cause suffering to these aforementioned beings by binding them with one's hands and feet, as this is a symbolic representation. Or, one should not cause them suffering by deceiving them. If one were to bind the hands and feet of these beings and harm them while their body is restrained, one should be restrained in all mental, verbal, and physical actions, including breathing, exhaling, coughing, sneezing, yawning, and natural functions, and should maintain mental concentration. One should not take what has not been given by others. This is the explanation of the third vow. Because of the prohibition against taking what has not been given, the acquisition of possessions is prohibited. The prohibition against sexual intercourse is also useless, because it is not acquired without being taken. Because of the instruction to practice all vows perfectly, false speech is also eliminated.