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 478

श्री सूत्रकृताङ्ग सूत्रम् संसारोत्तरणाय तीर्थंकरगणधरादयः द्रव्यसमाधयो हि स्पर्शादिसुखोत्पादका अनेकान्तिका अनात्यन्तिकाश्च भवन्ति अन्ते चावश्यम समाधिमुत्पादयन्ति, तथा चोक्तम् -
"यद्यपि निषेव्यमाणा मनसः परितुष्टिकारका विषयाः। किम्पाकफलादनवद्भवन्ति पश्चादतिदुरन्ताः ॥१॥"
इत्यादि, तदेवं 'बुद्धः' अवगत तत्त्वः स चतुर्विधेऽपि ज्ञानादिके रतो-व्यवस्थितो 'विवेके वा' आहारोप करणकषाय परित्यागरूपेद्रव्यभावात्मकेरतःसन्नेवंभूतश्चस्यादित्याह-प्रमानांदशप्रकाराणामप्यतिपातो-विनाशस्तस्माद्विरतः स्थितः सम्यग्मार्गेषु आत्मा यस्य सः पाठान्तरं वा 'ठियच्चि' त्ति स्थिता शुद्धस्वभावात्मना अर्चिः-लेश्या यस्य स भवति स्थितार्चिः-सुविशुद्धस्थिरलेश्य इत्यर्थः ॥६॥
टीकार्थ - जो करुणास्पद-दयनीय वृत्ति-आजीविका करता है वह कंगला-भिखारी आदि आदीनवृत्ति कहा जाता है वह भी पाप का आचरण करता है । कहीं 'आदीन भोजी' पाठ प्राप्त होता है । उसका तात्पर्य यह है कि जो पुरुष बड़ी कठिनाई से पेट पालता है वह भी पाप करता है । कहा है-रोटी के टुकड़े के लिये भटकता हुआ दशील-दुराचरण युक्त पुरुष नरक से नहीं.छुट पाता । वह अज्ञ प्राणी कभी शोभन-उत्तम, प्रिय आहार न मिलने से आर्त एवं रौद्र ध्यान कर सातवीं नरक भूमि में भी पैदा हो सकता है । उदाहरणार्थ-राजगृह नगर में एक उत्सव के अवसर पर बाहर निकले हुए लोगों से भिक्षा न मिलने पर उन पर क्रुद्ध होकर एक भिक्षु उन पर शिला गिराने हेतु वैभार पर्वत पर चढ़ने को उद्यत हुआ-चढ़ने लगा किन्तु संयोग से उसका पैर फिसल गया। वह गिर गया और मर गया । अतः जो दीनतापूर्वक भिखारी की ज्यों दु:ख से पेट पालता है वह भी दुष्कर्म करता है । यह जानकर तीर्थंकर तथा गणधर आदि महापरुषों ने संसार सागर से पार उतरने के लिये भाव रूप ज्ञानादि समाधि का आख्यान किया-प्रतिपादन किया जो एकान्तिक और आत्यन्तिक रूप में आत्मकल्याणकारी है । द्रव्य समाधि स्पर्श गत भौतिक सुखों को उत्पन्न करती है किन्तु वह एकान्तिक व आत्यन्तिक नहीं है - उनसे प्राप्त सुख अनिश्चित एवं स्वल्पकालिक होते हैं, अन्त में वे असमाधि-दुःख पैदा करते हैं । कहा है - जैसे किंपाक नामक फल खाते समय बड़ा ही परितुष्टिकारक होता है किन्तु बाद में अत्यन्त दुख जनक सिद्ध होता है । उसी प्रकार सांसारिक भोग भी सेवन करते समय मन को परितुष्ट करते हैं किन्तु बाद में अत्यन्त दुःखोत्पादक होते हैं । अतः तत्वज्ञ-ज्ञानी पुरुष चतुर्विध ज्ञानादि समाधि में रत-अवस्थित रहे। अथवा आहार उपकरण कषाय का परित्याग कर द्रव्य-भावात्मक समाधि में संलग्न रहे । ऐसा कर वह दस विध प्राण विनाश से-हिंसा से विरत रहे । आत्मा को सम्यक् मार्ग में सम्यक् साधना पथ पर सुस्थिर बनाये रखे । अथवा 'ढियच्चि' पाठान्तर के अनुसार साधु विशुद्ध स्थिर लेश्यायुक्त रहे ।
सव्वं जगं तू समयाणुपेही, पियमप्पियं कस्सइ णो करेजा । उट्ठाय दीणो य पुणो विसन्नो, संपूयणं चेवसिलोय कामी ॥७॥ छाया - सर्वं जगत्तु समतानुप्रेक्षी, प्रियमप्रियं कस्यचिन्न कुर्यात् ।
उत्थाय दीनश्च पुनर्विषण्णः संपूजन ञ्चैव श्लोक कामी ॥ अनुवाद - साधु समग्र जगत समता से-समान भाव से देखे वह किसी का न प्रिय करे और न अप्रिय ही अथवा न किसी को प्रिय समझे और न अप्रिय ही । कई ऐसे होते हैं जो उत्थित होकर-प्रव्रज्या धारण
450

Translation AI Generated

The Shri Sutra Kritanga Sutra, for the liberation from the cycle of birth and death, the Tirthankaras, Ganadharas, etc., are the embodiments of the Dravya Samadhis, which are producers of pleasure from touch, etc., are Anekantika and Anatyantika, and ultimately produce Samadhi. Thus it is said:
"Although the objects of the mind, which are to be avoided, are pleasing, they are like the Kimpaka fruit, which is pleasant at first, but later becomes very difficult to digest." ||1||
And so on. Thus, the 'Buddha', who has realized the truth, is devoted to the four types of knowledge, etc., and is established in 'Viveka', or is devoted to the Dravya Bhava, which is the abandonment of food, utensils, and passions. Such a person is free from the ten types of destruction of life, etc. Therefore, he is established in the right path, the soul of whom is established in the 'Thiyacci', or is endowed with a pure, stable, and radiant Leshya. ||6||
Commentary: One who engages in a livelihood that is compassionate and pitiful is called a beggar, etc., and he also commits sin. In some places, the reading 'Adin Bhoji' is found. Its meaning is that a man who earns his livelihood with great difficulty also commits sin. It is said that a man who wanders about for a piece of bread, who is wicked and immoral, does not escape hell. Such an ignorant creature, if he does not get a good, pleasant meal, may become distressed and angry, and may even be born in the seventh hell. For example, in the city of Rajagriha, a monk, not getting alms from the people who had come out for a festival, became angry with them and was about to climb Mount Vaibhar to throw stones at them. He started climbing, but by chance his foot slipped. He fell and died. Therefore, one who earns his livelihood with the sorrow of a beggar also commits sin. Knowing this, the Tirthankaras and Ganadharas, etc., have preached and expounded the knowledge, etc., in the form of Bhava Samadhi, which is liberating from the ocean of the world, which is Anekantika and Anatyantika, and which is conducive to the welfare of the soul. Dravya Samadhi produces physical pleasures from touch, etc., but it is not Anekantika or Anatyantika. The pleasures obtained from them are uncertain and short-lived, and ultimately they produce Asamadhi and suffering. It is said: Just as the Kimpaka fruit is very pleasing to eat, but later proves to be very painful. In the same way, worldly enjoyments also please the mind when they are enjoyed, but later become very painful. Therefore, a wise and knowledgeable man should remain devoted to the four types of knowledge, etc., Samadhi. Or he should abandon food, utensils, and passions, and engage in Dravya Bhava Samadhi. By doing so, he will be free from the ten types of destruction of life, etc., and will keep his soul firmly established in the right path, the path of right practice. Or, according to the reading 'Thiyacci', the saint should be endowed with a pure, stable, and radiant Leshya.
All the world should be seen with equanimity, one should not do anything that is pleasant or unpleasant to anyone. ||7||
Commentary: The saint should see the whole world with equanimity, he should not do anything that is pleasant or unpleasant to anyone. Or he should not consider anyone to be pleasant or unpleasant. There are many who, having risen up, having taken vows,
450