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 504

श्री सूत्रकृताङ्ग सूत्रम् टीका - आश्रवद्वाराणां रोधेनेन्द्रियनिरोधेन च संवृतः स भिक्षुर्महती प्रज्ञा यस्यासौ महाप्रज्ञोविपुलबुद्धिरित्यर्थः, तदनेन जीवाजीवादि पदार्थाभिज्ञतावेदिता. भवति, 'धीरः' अक्षोभ्यः क्षुत्पिपासादिपरीषहैर्न क्षोभ्यते, तदेव दर्शयति-आहारोपधिशय्यादिके स्वस्वामिना तत्संदिष्टेन वा दत्ते सत्येषणां चरति एषणीयं गृह्णातीत्यर्थः, एषणाया एषणायां वा गवेषणग्रहणग्रासरुपायां त्रिविधाया मपि सम्यगितः समितः,ससाधुर्नित्यमेषणासमितःसन्ननेषणां वर्जयन्' परित्यजन्संचममनुपालयेत्, उपलक्षणार्थत्वादस्य शेषाभिरपीर्यासमित्यादिभिः समितो द्रष्टव्य इति ॥१३॥
टीकार्थ - आश्रव द्वारों का तथा इन्द्रियों का अवरोध कर पापों से संवृत्त-बचा हुआ वह साधु बड़ा ही प्रज्ञाशील है । जीव-अजीव आदि पदार्थों का वेत्ता हैं, जो भूख प्यास आदि परिषहों से क्षुब्ध-विचलित नहीं होता । सूत्रकार इसका दिग्दर्शन कराते हुए कहते हैं कि वह भोजन, उपधि-साधु जीवनोपयोगी सामग्री तथा शैय्या आदि उनके मालिक द्वारा या उनके मालिक से संदिष्ट-आदिष्ट या नियुक्त दूसरे व्यक्ति के देने पर ही उन्हें परीक्षा कर एषणीय-निर्दोष ही ग्रहण करता है । जो साधु एषणा गवेषणा तथा ग्रास रूप में ग्रहण इन तीनों में सम्यक्-भलीभांति समित-समितियुक्त रहता है वह नित्य एषणायुक्त होता हुआ अनेषणा का वर्जन करता हुआ संयम का पालन करे । उपलक्षण से-संकेत रूप में ईर्या समिति आदि से भी वह युक्त रहे । यह दृष्टव्य-ज्ञातव्य है।
भूयाइं च समारंभ, तमुहिस्सा य जं कडं । तारिसं तु ण गिण्हेजा, अन्नपाणं सुसंजए ॥१४॥ छाया - भूतानि च समारम्भ, तमुद्दिश्यच. यत्कृतम् ।
__ तादृशन्तु न गृह्णीयादन्नपानं सुसंयत ॥
अनुवाद - जो भोजन भूतों-प्राणियों के आरम्भ-हिंसामूलक उपक्रम द्वारा साधुओं को देने हेतु तैयार किया गया हो, संयमी साधु उसे ग्रहण न करे ।
टीका - अनेषणीयपरिहारमधिकृत्याह-अभूवन् भवन्ति भविष्यन्ति च प्राणिनस्तानि भूतानि प्राणिनः 'समारम्य'संरम्भसमारम्भारम्भैरूपताप्य तं साधुम् उद्दिश्य' साध्वर्थं यत्कृतं तदुपकल्पितमाहारोपकरणादिकं तादशम्' आधाकर्मदोषदुष्टं 'सुसंयतः' सुतपस्वी तदन्नं पानकं वा न भुञ्जीत, तुशब्दस्यैवकारार्थत्वान्नैवाभ्यवहरेद्, एवं तेन मार्गोऽनुपालितो भवति ॥१४॥
टीकार्थ - सूत्रकार अब अनेषणीय-दोषयुक्त पदार्थ के त्याग के सम्बन्ध में कहते हैं । जो पूर्व मेंअतीत में थे, वर्तमान में है तथा भविष्य में होंगे उन्हें भूत कहा जाता है । वे प्राणी हैं, उनके संरम्भ, समारंभ तथा आरम्भ द्वारा उन्हें उतप्त कर-पीडित कर तथा साधु को दान देने हेतु जो भोजन तथा अन्य उपकरण वस्तुएं तैयार की जाती है वे आधा कर्म रूप-औद्देशिक दोष से दूषित होतीहै । अतः उत्तम तपश्चरणशील साधु वैसे खाद्य पेय पदार्थों का सेवन न करे । यहां आया हआ 'त' शब्द एव-ही के अर्थ में है जिसका अभिप्राय है कि इस प्रकार के भोजन का साधु कदापि सेवन न करे। ऐसा करने से ही उस साधु द्वारा मोक्ष का मार्ग अनुपालित होता है-वह मोक्ष मार्ग का सम्यक् परिपालन करता है ।
-476)

Translation AI Generated

The Sutra-Kritanga Sutra Commentary - The monk who is restrained by the cessation of the inflow and the restraint of the senses, is endowed with great wisdom. This is the meaning of "Mahapragna" (great wisdom) and "Vipulabuddhi" (vast intellect). By this, he knows the nature of the soul and non-soul. It is said, "Dhira" (steadfast) is not disturbed by hunger, thirst, and other afflictions. This is what the Sutra shows - when food, clothing, bedding, etc., are given by their owner or by someone instructed by their owner, he examines them and accepts only what is "Eshaniya" (blameless). He is well-versed in the three types of "Eshana" (seeking, investigation, and taking), and being always engaged in "Eshana", he avoids "Aneshana" (non-seeking) and practices restraint. This is to be understood as being in accordance with the other "Samiti" (principles) like "Irya Samiti" (principle of walking), etc., as they are indicative of the same principle. ||13||

Commentary - The virtuous person who is restrained from sins by the cessation of the inflow and the restraint of the senses, is endowed with great wisdom. He is the knower of the soul, non-soul, and other entities. He is not disturbed by hunger, thirst, and other afflictions. The Sutra-maker explains this by saying that he accepts food, clothing, bedding, etc., only after examining them, when they are given by their owner or by someone instructed by their owner. The virtuous person who is well-versed in the three types of "Eshana" (seeking, investigation, and taking), and being always engaged in "Eshana", avoids "Aneshana" (non-seeking) and practices restraint. He is also in accordance with the other "Samiti" (principles) like "Irya Samiti" (principle of walking), etc., as they are indicative of the same principle. This is to be known.

"Bhuyaim cha samarabham, tamuhissa ya jam kadam. Tarisan tu na ginheja, annapanam susanjae." ||14||

Shadow - "Bhutani cha samarabham, tamuddisyacha. Yat kritam. Tadrisan tu na grhniyad annapanam susanyata."

Translation - The virtuous person who is restrained should not accept food and drink that has been prepared for them by those who have caused harm to living beings.

Commentary - The Sutra-maker now speaks about the avoidance of food that is "Aneshaniya" (blameless). Those who were in the past, are in the present, and will be in the future are called "Bhut" (beings). They are living beings. The food and other things that are prepared for the virtuous person by those who have caused harm to living beings through their "Samarabham" (actions), "Samarabham" (actions), and "Aarabham" (actions) are contaminated by the "Adha Karma" (evil karma) of their intention. Therefore, the virtuous person who is engaged in the highest austerity should not consume such food and drink. The word "Tu" here means "only". This means that the virtuous person should never consume such food. By doing so, he follows the path of liberation - he perfectly follows the path of liberation.