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 474

श्री सूत्रकृताङ्ग सूत्रम् में या रात में प्राणियों को पीड़ा देना काल प्राणातिपात है । भाव प्राणातिपात इस प्रकार है-इन पहले कहे गये प्राणियों के हाथ पैर बांधकर अथवा अन्य किसी प्रकार से पीड़ा देना इसके अन्तर्गत आता है । अपने हाथ पैर और देह को संयत रखते हुए इन प्राणियों की हिंसा नहीं करनी चाहिये । यहां आये हुए 'च' शब्द से सूचित होता है कि उच्छवास, नि:श्वास, कास-खांसी क्षुत-छींक, वातनिसर्ग-अधो वायु का निस्सरण तथा मानसिक, वाचिक एवं शारीरिक कर्म इन सबमें-सर्वत्र संयत होते हुए भाव समाधि का अनुपालन करना चाहिये। दूसरों द्वारा अदत्त-नहीं दिये पदार्थ को ग्रहण नहीं करना चाहिये । यह तृतीय व्रत का उपन्यास-उपदेश है । यहां अदत्तादान के निषेध से प्रसंगतः परिग्रह का भी निषेध हो जाता है । अपरिग्रहीत भाव-परिग्रह किये बिना किसी भी वस्तु का आसेवन नहीं किया जा सकता । अतः यहां परिग्रह के निषेध के कारण अब्रह्मचर्य का निषेध भी प्रसंगतः हो जाता है । समस्त व्रतों के सम्यक् परिपालन के उपदेश के कारण असत् भाषण का भी यहां सहज ही निषेध हो जाता है।
सुयक्खाय धम्मे वितिगिच्छतिण्णे, लाढे चरे आयतुले पयासु । आयं न कुज्जा इह जीवियट्ठी, चयं न कुज्जा सुतवस्सि भिक्खू ॥३॥ छाया - स्वाख्यातधर्मा विचिकित्सातीर्णः, लाढश्चरेदात्मतुल्यः प्रजासु ।
_आयं न कुर्य्यादिह जीवितार्थी, चयं न कुर्यात् सुतपस्वी भिक्षुः ॥
अनुवाद - स्वाख्यात धर्मा-श्रुत चारित्र मूलक धर्म का सुन्दर रूप में आख्यात करने वाला सर्वज्ञ प्ररूपित धर्म में विचिकित्सा-शंका रहित अचित्त, एषणीय आहार द्वारा देह निर्वाहक सुतपस्वी-उत्तम तपश्चरण शील साधु समस्त प्राणियों को आत्मतुल्य समझता हुआ संयम का परिपालन करे । संयत जीवन पूर्वक चिरकाल पर्यन्त जीने की इच्छा लिये वह आश्रवों का सेवन न करे । अनागत हेतु संचय-धन धान्यादि का संग्रह न करे ।
टीका- ज्ञानदर्शनसमाधिमधिकृत्याह-सुष्ट्वाख्यातः श्रुतचारित्राख्यो धर्मो येन साधुनाऽसौ स्वाख्यातधर्मा, अनेन ज्ञानसमाधिरुक्तो भवति, न हि विशिष्टपरिज्ञानमन्तरेण स्वाख्यातधर्मत्वमुपपद्यत इति भावः तथा विचिकित्साचित्तविप्लुतिर्विद्वज्जुगुप्सा वा तां '[वि] तीर्णः'-अतिक्रान्तः 'तदेव च निःशंक यज्जिनैः प्रवेदित मित्येवं निः शंकतया न क्वचिच्चितविप्लुतिं विधत्त इत्यनेन दर्शनसमाधिःप्रतिपादितो भवति, येन केन चित्प्रासुक्राहारोपकरणादिगतेन विधिनाऽऽत्मानं यापयतिपालयतीति लाढः, स एवम्भूतः संयमानुष्ठानं 'चरेदू' अनुतिष्टेत्, तथा प्रजायन्त इति प्रजा:-पृथिव्यादयो जन्तवस्तास्वात्मतुल्यः, आत्मवत्सर्वप्राणिनः पश्यतीत्यर्थ, एवम्भूत एव भावसाधुर्भवतीति, तथा चोक्तम् -
"जह मम ण पियं दुक्खं, पाणिय एमेव सव्वजीवाणं । ण हणइ ण हणावेइ य सममणई तेण सो समणो ॥१॥" छया - यथा मम न प्रियं दुःखं ज्ञात्वा एवमेव सर्वसत्त्वानां । न हन्ति, न घातयति च समंमन्यते ते न स श्रमणः॥१॥
यथा च ममाऽऽक्रुश्यमानस्याभ्याख्यायमानस्य वा दुःखमुत्पद्यते एवमन्येषामपीत्येवं मत्वा प्रजास्वात्मसमो भवति, तथा इहासंयमजीवितार्थी प्रभूतं कालं सुखेन जीविष्यामीत्येतदध्यवसायी वा 'आय' कर्माश्रवलक्षणं न कुर्यात् तथा 'चयम्' उपचयमाहारोपकरणादेर्धनधान्यद्विपद चतुष्पदादेर्वा परिग्रहलक्षणं संचयमायत्यर्थ सुष्ठु तपस्वी सुतपस्वी विकृष्टतपोनिष्टप्तदेहो भिक्षुर्न कुर्यादिति ॥३॥
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Translation AI Generated

In the Shri Sutra Kritanga Sutra, causing pain to living beings at night is called Kala Pranatipat. Bhava Pranatipat is as follows: binding the hands and feet of these aforementioned living beings or causing them pain in any other way falls under this. One should not harm these living beings while keeping one's hands, feet, and body restrained. The word 'cha' used here indicates that one should follow the Bhava Samadhi with restraint in all of these: inhalation, exhalation, coughing, sneezing, passing of wind, and mental, verbal, and physical actions. One should not accept things that are not given by others. This is the explanation and teaching of the third vow. Here, the prohibition of accepting things not given (Adattadan) also implies the prohibition of possession (Parigraha). Without the feeling of possession (Aparigrahitha Bhava), one cannot enjoy any object. Therefore, the prohibition of possession here also implies the prohibition of non-chastity (Abrahmacharya). Due to the teaching of the proper observance of all vows, the prohibition of false speech (Asat Bhashan) also naturally arises here.

**Verse 3:**

**Chhaya:** One who has transcended doubt in the well-explained Dharma (Suyakkhaya Dhamme Vitigicchati), and who is like a self-controlled person (Laadhe Chare Ayatule Payasu) among living beings (Prajasu).
**Translation:** One who has transcended doubt in the well-explained Dharma, which is based on the scriptures and conduct, and who is like a self-controlled person among living beings, should not engage in actions that lead to the accumulation of karma (Ayam Na Kujja Iha Jiviyatthi), nor should a well-practiced monk (Sutavassi Bhikkhu) engage in the accumulation of possessions (Chayam Na Kujja).

**Commentary:**

The verse explains the importance of knowledge, vision, and meditation (Jnana Darshan Samadhi). The well-explained Dharma, based on the scriptures and conduct, is known by the virtuous (Suyakkhaya Dhamme). This indicates the knowledge and meditation mentioned earlier, as the well-explained Dharma cannot be understood without specific knowledge. The one who has transcended doubt (Vitigicchati) is free from confusion and doubt, and has no desire for worldly things. This indicates the vision and meditation mentioned earlier. The one who sustains the body with proper food (Laadhe Chare Ayatule Payasu) is a well-practiced monk who has renounced worldly desires. Such a monk should follow restraint (Chare) and consider all living beings as equal to himself (Atmatulya). This is the essence of the verse.

The verse also mentions that one should not engage in actions that lead to the accumulation of karma (Ayam Na Kujja Iha Jiviyatthi). This refers to the accumulation of karma through actions, thoughts, and words. The verse also mentions that one should not engage in the accumulation of possessions (Chayam Na Kujja). This refers to the accumulation of wealth, possessions, and material things.

The verse concludes by saying that a well-practiced monk (Sutavassi Bhikkhu) should not engage in the accumulation of possessions (Chayam Na Kujja). This is because the accumulation of possessions leads to attachment and suffering.

**Chhaya:** Just as I do not like suffering (Jah Mama Na Piyam Dukkha), so too do all living beings (Eameva Savvajivaanam). One who does not kill (Na Hanai) or cause harm (Na Hanavei) and who considers all beings equal (Samamanai) is a true monk (Te Na Samano).

**Translation:** Just as I do not like suffering, so too do all living beings. One who does not kill or cause harm and who considers all beings equal is a true monk.

**Commentary:**

This verse emphasizes the importance of compassion and non-violence. It states that just as we do not like suffering, so too do all living beings. Therefore, we should not kill or cause harm to any living being. We should consider all beings equal and treat them with kindness and compassion. This is the true path of a monk.

The verse concludes by saying that one who does not kill or cause harm and who considers all beings equal is a true monk (Te Na Samano). This is because such a person has developed true compassion and has transcended the cycle of birth and death.