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 492

श्री सूत्रकृताङ्ग सूत्रम् तत्रापि रागस्य प्राधान्यख्यापनायाह-नमूर्छितोऽमूर्छितः-सकृदपि शोभनाहारलाभे सति गृद्धिमकुर्वन्नाहारयति, तथा अनध्युपपन्नस्तमेवाहारं पौन:पुन्येनानभिलषमाणः केवलंसंयमयात्रापालनार्थमाहारमाहारयेत्, प्रायो विदितवेद्यस्यापि विशिष्टाहारसन्निधावभिलाषातिरेको जायत इत्यतोऽमूर्छितोऽनध्युपपन्न इति च प्रतिषेधद्वयमुक्तम्, उक्तं च
भुत्तभोगो पुरा जोऽवि, गीयत्थोऽवि व भाविओ । संतेसाहारमाईसु, सोऽवि खिप्पं तु खुब्भइ ॥१॥
छाया - भुक्तभोगः पुरायोपि गीतार्थोऽपि च भावितः सत्स्वाहारादिषु सोऽपि क्षिप्रमेव क्षुभ्यति ॥१॥ तथा संयमे धृतिर्यस्यासौ धृतिमान् तथा सबाह्याभ्यन्तरेण ग्रन्थेन विमुक्तः तथा पूजनं वस्त्रपात्रादिना तेनार्थः पूजनार्थः स विद्यते यस्यासौ पूजनार्थी तदेवंभूतो न भवेत्, तथा श्लोक:-श्लाघा कीर्ति स्तद्गामी न तदभिलाषुकः परिव्रजेदिति, कीर्त्यर्थी न काञ्चन क्रियां कुर्यादित्यर्थः ॥२३॥
___टीकार्थ – सूत्रकार अब उत्तर गुणों को उदिष्ट कर कहते हैं - यदि साधु को उद्गम, उत्पादन तथा एषणा इन दोषों से वर्जित-दोष रहित भोजन प्राप्त हो तो वह राग द्वेष द्वारा अपने चारित्र को दषित न बनावे । कहा गया है हे प्राणी ! बयालीस दोष रूप गहन संकट में तम नहीं छले गये - तमने धोखा नहीं खाया किन्तु अब यदि तुम भोजन करते समय नहीं छले जाओगे, धोखा नहीं खाओगे तब तुम सफल हो । वहां भी राग तथा द्वेष के बीच राग मुख्य है, यह निरूपित करने हेतु सूत्रकार बतलाते हैं - साधु शोभन-उत्तम स्वादिष्वट भोजन मिलने पर उसमें जरा भी मूर्छित-आसक्त न रहता हुआ आहार करे । पुनः पुनः वही भोजन मिले ऐसी अभिलाषा न करे किन्तु संयम यात्रा के पालन हेत ही वह आहार का सेवन करे । विशिष्ट श्रेष्ठ आहार मिलने पर प्रायः विज्ञ पुरुष के मन में भी तीव्र अभिलाषा जाग उठती है । इसलिये दो बार उसका प्रतिषेध किया गया है । कहा है जो भुक्त भोगी है-जिसने पहले भोग भोगे हैं, गीतार्थ है-शास्त्रों का गहन अध्येता है तथा सदा आत्मानुभावित है, वह पुरुष भी उत्तम भोजन मिलने पर शीघ्र ही उसका आकांक्षी हो जाता है । साधु संयम में धृतिमान-धैर्यशील-सुस्थिर रहे । वह बाहरी तथा भीतरी परिग्रह से मुक्त रहे । वह वस्त्र पात्र आदि द्वारा अपनी पूजा, सत्कार का अभिलाषी न बने एवं वह प्रशंसा और यशस्विता का इच्छुक भी न बने । वही कीर्ति-बढ़ाई हेतु कोई क्रिया प्रयत्न न करे ।
निक्खम्म गेहा उ निरावकंखी, कायं विउसेज नियाण छिन्ने । णो जीवियं णो मरणाभिकंखी, चरेज भिक्खू वलया विमुक्के ॥२४॥त्तिबेमि ॥ छाया - निष्क्रम्य गेहात्तु निरवकांक्षी कायं व्युत्सृजेच्छिन्ननिदानः ।
___नो जीवितं नो मरणमवकाङ्क्षी, चरेभिक्षुर्वलयाद् विमुक्तः ॥इति ब्रवीमि॥
अनुवाद - गृह से निष्क्रान्त-घर छोड़कर दीक्षित साधु अपने जीवन से निरवकांक्षी-आकांक्षा रहित निरपेक्ष होकर अपने शरीर का व्युत्सर्जन करे । उस पर मोह-ममत्व न रखे । वह अपने तपश्चरण के फल की कामना भी न करे । इस प्रकार वह जीवन तथा मृत्यु की आकांक्षा से विमुक्त होकर सांसारिक चक्र से पृथक् रहता हुआ संयम के अनुष्ठान में उद्यमशील रहे ।
टीका - अध्ययनार्थमुपसंजिघृक्षुराह-गेहान्निःसृत्य 'निष्कम्य च' प्रव्रजितोऽपि भूत्वा जीवितेऽपि निराकांक्षी 'कार्य'शरीरं व्युत्सृज्य निष्प्रतिकर्मतया चिकित्सादिकमकुर्वन् छिन्ननिदानो भवेत्, तथा न जीवितं नापि मरणमभिकाङ्क्षत्
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Translation AI Generated

## The Sutra Kritanga Sutra

There, to explain the predominance of attachment, it is said: "Not fainting, not fainting" - even if one obtains a beautiful meal, one should eat without greed, and even if one is not eligible, one should not desire that same food again and again, but should eat only for the sake of maintaining the path of restraint. Generally, even for a wise person, excessive desire arises in the presence of special food. Therefore, the two prohibitions, "not fainting" and "not eligible," are stated. It is said:

> "The one who has enjoyed pleasures in the past, who is a scholar of the scriptures, and who is always mindful of the Self, even he becomes quickly desirous of good food." (1)

**Commentary:** The Sutrakar now points out the opposite qualities, saying: If a virtuous person obtains food free from the faults of origin, production, and desire, then he will not defile his character through attachment and aversion. It is said: "O being! You have not been deceived by the forty-one faults, the deep troubles, the darkness. But now, if you are not deceived while eating, you will be successful." There too, attachment is the main thing among attachment and aversion. To explain this, the Sutrakar says: A virtuous person, even when obtaining beautiful, excellent, delicious food, should eat without being even slightly attached to it. He should not desire that same food again and again, but should eat only for the sake of maintaining the path of restraint. Generally, even in the mind of a wise person, intense desire arises when special, excellent food is available. Therefore, it is prohibited twice. It is said: "The one who has enjoyed pleasures in the past, who is a scholar of the scriptures, and who is always mindful of the Self, even he becomes quickly desirous of good food."

The virtuous person should be steadfast in restraint, patient, and stable. He should be free from external and internal attachments. He should not desire to be honored or respected through clothes, vessels, etc. He should not desire praise or fame. He should not perform any action for the sake of fame.

> "Having left the household, he should be desireless, he should abandon his body, having cut off the root cause. He should not desire life, nor should he desire death. The monk should walk free from the cycle of existence." (24)

**Commentary:** Having left the household, the initiated virtuous person should be desireless, free from attachment, and should abandon his body, having cut off the root cause. He should not be attached to his body. He should not desire the fruits of his austerities. In this way, he should be free from the desire for life and death, and should remain separate from the worldly cycle, engaged in the practice of restraint.

**Translation:** Having left the household, the initiated virtuous person should be desireless, free from attachment, and should abandon his body, having cut off the root cause. He should not be attached to his body. He should not desire the fruits of his austerities. In this way, he should be free from the desire for life and death, and should remain separate from the worldly cycle, engaged in the practice of restraint.

**Commentary:** The one who desires to study asks: "Having left the household, even after becoming an initiate, he should be desireless in life, he should abandon his body, he should not perform any action, such as treatment, etc., with a sense of attachment, he should be free from the root cause, and he should not desire life, nor should he desire death."