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 512

- श्री सूत्रकृताङ्ग सूत्रम् छाया - ते च बीजोदकं चैव तमुद्दिश्य च यत्कृतम् ।
भुक्तवा ध्यानं ध्यायन्ति, अखेदज्ञा असमाहिताः ॥ अनुवाद - बीज-अन्न कण, उदक-सचित जल तथा अपने को उद्दिष्ट कर बनाये हुए आहार का सेवन करने वाले वे परमतवादी ध्यान-आर्तध्यान ध्याते हैं-उसमें लगे रहते हैं । वे भाव समाधि से दूर है।
टीका - किमिति ते तीथिका भावमार्गरूपात्समार्दूरे वर्तन्त इत्याशङ्कयाह-'ते च' शाक्यादयो जीवाजीवानभिज्ञतया 'बीजानि' शालिगोधूमादीनि, तथा 'शीतोदकम्' अप्रासुकोदकं, तांश्चोद्दिश्य तद्भक्तैर्यदाहारादिकं 'कृतं' निष्पादितं तत्सर्वमविवेकितया ते शाक्यादयो 'भुक्त्वा' अभ्यवहृत्य पुनः सातर्द्धिरसगौरतासक्तमनसः संघभक्तादिक्रियया तदवाप्तिकृते आर्तं ध्यानं ध्यायन्ति, न बैहिकसुखैषिणां दासीदासधनधान्यादि परिग्रहवतां धर्मध्यानं भवतीति, तथा चोक्तम् -
"ग्रामक्षेत्रगृहादीनां, गवां प्रेष्यजनस्य च । यस्मिन्परिग्रहो दृष्टो, ध्यानं तत्र कुतः शुभम् ? ॥१॥" इति, तथा - "मोहस्यायतनं धृतेरपचयः शान्तेः प्रतीपो विधिाक्षेपस्य सुहृन्मदस्य भवनं पापस्य वासो निजः । दुःखस्य प्रभवः सुखस्य निधनं ध्यानस्य कष्टोरिपुः, प्राज्ञस्यापि परिग्रहो ग्रह इव क्लेशाय नाशाय व ॥१॥"
तदेवं पचनपाचनादिक्रियाप्रवृत्तानां तदेव चानुप्रेक्षमाणाना कुतः शुभध्यानस्य संभवः ? इति । अपिचते तीथिका धर्माधर्म विवेके कर्तव्ये अखेदज्ञा' अनिपुणाः, तथाहिशाक्या मनोज्ञाहार वसतिशय्यासनादिकं रागकारणमपि शुभध्यान निमित्त त्वेनाध्यवस्यन्ति, तथा चोक्तम्मणुण्णं भोयणं भुच्चे 'त्यादि, तथा मांसं कल्किकमित्युपदिश्य संज्ञान्तर समाश्रयणान्निदेषि मन्यन्ते, बुद्धसंवादिनिमितं चारम्भं निर्दोषमिति, तदुक्तम् -
"मंसनिवत्तिं का उं सेवइ दंतिक्कगंति धणिभेया । इय चइऊणारंभं परववएसा कुणइ बालो ॥१॥" छाया- मांसनिवृतिं कृत्वा सेवते इदं कल्किमिति ध्वनिभेदादेवं त्यक्त्वारम्भं परव्यपदेशात्करोति बालः॥१॥
न चैतावता तन्निर्दोषता, न हि लूतादिकं शीतलिकाद्यभिधानान्तरमात्रेणान्यथात्वं भजते, विषं वा मधुर काभिधाने नेति, एवमन्येषामपिकापिलादीनामाविर्भावतिरोमावाभिधानाभ्यां विनाशोत्पादावभिदधतामनैपुण्यमाविष्करणीय। तदेवं ते वराकाःशाक्यादयो मनोज्ञोद्दिष्टभोजिनःसपरिग्रहतयाऽऽर्तध्यायिनोऽसमाहिता मोक्षमार्गाख्याद्भावसमाधेरसंवृत्ततया दूरेण वर्तन्त इत्यर्थः ॥२६॥
टीकार्थ - वे परमतवादी भावात्मक समाधि से क्यों दूर हैं ? यह प्रश्न उपस्थित करते हुए सूत्रकार उसका निराकरण करतेहुए कहते हैं । वे बौद्ध आदि अन्य मतवादी जीव अजीव आदि तत्त्वों को नहीं जानते हैं । अतः शालि-चांवल विशेष, गेहूँ आदि अन्न, सचित जल तथा उनको देने हेतु उनके उपासकों द्वारा तैयार किये गये भोजन का अज्ञानवश सेवन करते हैं एवं सख. समद्धि. रस. गौरव. मान. प्रतिष्ठा में आसत हैं । अपने धर्म संघ के लिये आहार आदि तैयार करवाने एवं उसे प्राप्त करने हेतु आर्तध्यान में लीन रहते हैं । जो लोग ऐहिक सुख चाहते हैं तथा दासी, दास, धन, धान्य आदि परिग्रह युक्त है उनको धर्मध्यान नहीं होता । कहा है - जिसमें गांव, क्षेत्र, घर, गायें, नौकर, चाकर आदि का परिग्रह दृष्टिगोचर होता है जो एतन्मूलक परिग्रह से युक्त है उसको शुभ ध्यान कहां से सधेगा । और भी कहा है-परिग्रह, मोह का आयतन-आवास स्थान है, धीरता का अपचय है-नाश करता है-शांति का प्रतीप-बाधक है चित्त को व्याक्षिप्त-चंचल बनाता
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Translation AI Generated

English Translation (preserving Jain terms):

The Shri Sutrakritanga Sutra states - They who have consumed the food consisting of seeds, water, and that which is dedicated to them, practice Arta-dhyana (meditation on pain and suffering), being devoid of equanimity and unsteady in mind.

Commentary - Why do these Tirthikas (followers of other faiths) remain far from the path of true spiritual contemplation? Apprehending this, the author says - "They" (referring to the Shavaka, Bauddha, etc.) who are ignorant of the true nature of Jiva (living beings) and Ajiva (non-living substances), have consumed the food consisting of "Bijas" (grains like rice, wheat, etc.), "Shitodaka" (cold water), and that which is prepared and dedicated to them by their followers. Having consumed this, they engage in Arta-dhyana (meditation on pain and suffering), being attached to the feelings of pleasure, pride, honor, etc., and not in Dharma-dhyana (meditation on righteousness) like those who desire worldly pleasures and are possessed of servants, slaves, wealth, grains, etc. As it is said - "Where there is possession of a village, field, house, cows, servants, etc., how can there be auspicious meditation?" And also - "Attachment is the abode of delusion, the diminution of fortitude, the adversary of peace, the friend of wickedness, the dwelling of sin, the source of sorrow, the destruction of happiness, the enemy of meditation, and even for the wise, possession is like a disease, leading to affliction or destruction."

Thus, for those engaged in activities like cooking, serving, etc., and contemplating on the same, how can there be the arising of auspicious meditation? Furthermore, these Tirthikas are "Akheda-jnah" (unskilled) in the discrimination of righteousness and unrighteousness. The Shavaka, etc. consider even the enjoyment of delicious food, comfortable dwelling, and luxurious seats as conducive to auspicious meditation, and thus teach the consumption of meat, etc., taking refuge in different designations, and consider the undertaking of activities as faultless, as it is said - "The child, having given up meat-eating, consumes this 'Kalka' (meat-substitute), and thus, abandoning the undertaking, performs it under the pretext of others."

However, this does not make it faultless, for just as the change of designation from 'Luta' (poison) to 'Shitalika' (something cooling) does not make it different, nor does the designation of 'Madhu' (honey) make poison sweet, similarly, the lack of skill in the manifestation and disappearance of terms like Kapila, etc. for other substances is evident. Thus, these wretched Shavaka, etc., being possessed of attachments, engaged in Arta-dhyana, and being far from the state of equanimous spiritual contemplation, remain distant from the path of liberation.