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 588

श्री सूत्रकृताङ्ग सूत्रम् (१) संसृष्टि - जिस पदार्थ से हाथ लिप्त हो वही पदार्थ लेना । (२) असंसृष्टि - जिस पदार्थ से हाथ लिप्त न होता हो तो वस्तुएं लेना । (३) उद्धृत - गृहस्थ ने अपने खाने हेतु जो आहार पात्र में रखा हो उसी को लेना । (४) अल्प लेप - जिस आहार में घी या तेल आदि का थोड़ा लेप हो वही लेना । (५) उद्गृहीत - जो आहार परोसने हेतु उद्ग्रहित किया गया हो-निकाला गया हो वही लेना । (६) प्रगृहीत - परोसने से अवशिष्ट-बचा हुआ ही लेना । .. (७) उज्झितधर्म - जो आहार फेंक देने योग्य हो वह लेना ।
इनमें जिन कल्पी साधु के लिये अन्त के दो ही ग्राह्य है-कल्पनीय है. अथवा जिसका जैसा अभिग्रह हो उसके लिये वही ऐषणा है तथा अन्य अनेषणा है । यों ऐषणा एवं अनेषणा से अभिज्ञ साधु भिक्षा हेतु कहीं गया हो तो वह आहार में अलोलुप रहता हुआ शुद्ध भिक्षा ग्रहण करे ।
अरतिं रतिं च अभिभूय भिक्खू, बहुजणे वा तह एगचारी । एगंत मोणेण वियागरेजा, एगस्स जंतो गतिरागती य ॥१८॥ छाया - अरतिं रतिञ्चाभिभूय भिक्षु बहुजनो वा तथैकचारी ।
एकान्तमौनेन व्यागृणीयात्, एकस्य जन्तोर्गतिरागतिश्च ॥ अनुवाद - साधु संयम में अरति-अप्रीति तथा असंयम में रति-प्रीति न रखे, वह संघ में अनेक साधुओं के साथ रहता हो या एकाकी रहता हो. ऐसा वचन न बोले जो संयम में बाधा उपस्थित करे। वह यह ध्यान में रखे कि संसार में जीव एकाकी ही आता है तथा एकाकी ही चला जाता है ।
टीका - तदेवं भिक्षोरनुकूलविषयोपलब्धिमतोऽप्यरक्तद्विष्टतया तथा दृष्टमप्यदृष्टं श्रुतमप्यश्रुतमित्येवंभावयुक्ततया च मृतकल्पदेहस्य सुदृष्टधर्मण एषणानेषणाभिज्ञस्यान्नपानादावमूर्छितस्य सतः क्वचिद् ग्रामनगरादौ प्रविष्टस्यासंयमे रतिररतिश्च संयमे कदाचित्प्रादुष्प्यात् सा चापने तव्येत्येतदाहमहामुनेरप्यस्नानतया मलाविलस्यान्तप्रान्तवल्लचणकादिभोजिनःकदाचित्कर्मोदयादरति;संयमेसमुत्पद्यते तांचोत्पन्नामसौ भिक्षुःसंसारस्वभावं परिगणय्य तिर्यङ्नारकादिदुःखं चोत्प्रेक्षमाण,स्वल्पंचसंसारिणामायुरित्येवं विचिन्त्याभिभवेद्, अभिभूय चासावेकान्तमौनेन व्यागृणीयादित्युत्तरेण संबन्ध, तथा रतिं च 'असंयमे' सावद्यानुष्ठाने अनादिभवाभ्यासादुत्पन्नामभिभवेदभिभूय च संयमोद्युक्तो भवेदिति । पुनः साधुमेव विशिनष्टि बहवो जनाः-साधवोगच्छवासितया संयमसहाया यस्य स बहुजनः, तथैक एव चरति तच्छीलश्चैकचारी, स च प्रतिभाप्रतिपन्न एकल्लविहारी जिनकल्पादिर्वा स्यात्, स च बहुजन एकाकी वा केन चित्पृष्टोऽपृष्टो वैकान्तमौनेन-संयमेन करणभूतेन व्यागृणीयात् धर्मकथावसरे, अन्यदा संयमबाधया किञ्चिद्धर्मसंबद्धं ब्रूयात्, किं परिगणय्यैतत्कुर्यादित्याह, यदिवा किमसौ ब्रूयादिति दर्शयति'एकस्य' असहायस्य जन्तोःशुभाशुभसहायस्य गतिः'गमनं परलोके भवति, तथा आगति:-आगमनं भवान्तरादुपजायते कर्मसहायस्यैवेति, उक्तं च'एकः प्रकुरुते कर्म, भुनक्त्येकश्चतत्फलम् । जायते म्रियते चैक, एको याति भवान्तरम् ॥१॥"
-560)

Translation AI Generated

## **The Sutra Kritanga Sutra (1)**

(1) **Sanskrit:** संसृष्टि - जिस पदार्थ से हाथ लिप्त हो वही पदार्थ लेना ।
**English:** **Sansrusti** - To take only that which has come into contact with the hand.

(2) **Sanskrit:** असंसृष्टि - जिस पदार्थ से हाथ लिप्त न होता हो तो वस्तुएं लेना ।
**English:** **Asansrusti** - To take only that which has not come into contact with the hand.

(3) **Sanskrit:** उद्धृत - गृहस्थ ने अपने खाने हेतु जो आहार पात्र में रखा हो उसी को लेना ।
**English:** **Udhrut** - To take only that which a householder has placed in a vessel for their own consumption.

(4) **Sanskrit:** अल्प लेप - जिस आहार में घी या तेल आदि का थोड़ा लेप हो वही लेना ।
**English:** **Alp Lep** - To take only that food which has a slight coating of ghee or oil.

(5) **Sanskrit:** उद्गृहीत - जो आहार परोसने हेतु उद्ग्रहित किया गया हो-निकाला गया हो वही लेना ।
**English:** **Udgrit** - To take only that food which has been taken out for serving.

(6) **Sanskrit:** प्रगृहीत - परोसने से अवशिष्ट-बचा हुआ ही लेना ।
**English:** **Pragrit** - To take only that which is left over after serving.

(7) **Sanskrit:** उज्झितधर्म - जो आहार फेंक देने योग्य हो वह लेना ।
**English:** **Ujjhitdharma** - To take only that food which is fit to be discarded.

**Of these, only the last two are acceptable to a Jain ascetic.** Or, whatever is the nature of one's **abhigraha** (attachment), that is their **aishana** (desire), and the rest is **aneshana** (non-desire).

Thus, if a **Jina-kalpi** ascetic has gone out to beg, they should remain **alolup** (non-greedy) and accept only pure alms.

**Verse 18:**

**Sanskrit:** अरतिं रतिं च अभिभूय भिक्खू, बहुजणे वा तह एगचारी । एगंत मोणेण वियागरेजा, एगस्स जंतो गतिरागती य ॥१८॥ छाया - अरतिं रतिञ्चाभिभूय भिक्षु बहुजनो वा तथैकचारी ।
एकान्तमौनेन व्यागृणीयात्, एकस्य जन्तोर्गतिरागतिश्च ॥

**English:** **Aarti** (displeasure) and **rati** (pleasure) should be overcome by the **bhikkhu** (ascetic), whether they live among many or alone. They should engage in **ekanta mauna** (absolute silence) and remember that a being comes alone and departs alone.

**Commentary:**

Thus, even if a **bhikkhu** finds something that is agreeable to them, they should not be attached to it. They should consider everything as **drisht** (seen) and **adrisht** (unseen), **shruta** (heard) and **ashruta** (unheard). They should be aware of the **mrutkalpadeha** (dead body) and the **sudrishtdharma** (well-observed dharma). They should be aware of **aishana** and **aneshana** and not be overwhelmed by them. When they enter a village or city, they should not be attached to **asanyama** (non-restraint) and should not be overcome by **rati** (pleasure) in **sanyama** (restraint).

The **mahamuni** (great sage) says that even a **bhikkhu** who is **asnat** (cleansed), **malavilsya** (free from impurities), **antpraantavallchanaka** (one who eats only at the end of the day), and **adibhojini** (one who eats only a little), may sometimes be overcome by **arati** (displeasure) due to **karmodaya** (arising of karma). This **arati** may arise in **sanyama** (restraint). The **bhikkhu** should overcome this **arati** by considering the nature of the world and the suffering of **tiryangnaraka** (animals and hell beings). They should also remember that the life of a **samsari** (worldly being) is short.

The **bhikkhu** should engage in **ekanta mauna** (absolute silence) and overcome **rati** (pleasure) in **asanyama** (non-restraint). This **rati** arises from **avadyaanusthan** (wrong practices) and **anadibhavas** (innate tendencies). The **bhikkhu** should overcome this **rati** and engage in **sanyama** (restraint).

The **bhikkhu** may be **bahujana** (one who lives among many) or **ekachari** (one who lives alone). The **bahujana** is one who lives in a **sangha** (community) and has the support of **sanyama** (restraint). The **ekachari** is one who lives alone and is **shil** (virtuous). They may be a **pratibha** (one who has realized the truth) or a **pratipanna** (one who has attained the path). They may be a **jinkalpi** (one who follows the path of the Jinas) or a **vihari** (one who lives in the world).

The **bhikkhu** should engage in **ekanta mauna** (absolute silence) when asked or not asked. They should engage in **sanyama** (restraint) and speak only about **dharma** (righteousness). They should not speak about anything that would hinder **sanyama** (restraint).

The **bhikkhu** should remember that a **janta** (being) comes alone and departs alone. They should remember that a **janta** (being) is **ashay** (without support) and that their **gati** (path) is determined by their **shubhashubhashay** (good and bad karma).

The **bhikkhu** should remember that **ekah** (one) performs **karma** (action) and **ekah** (one) enjoys the **phala** (fruit) of that **karma**