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 615

ग्रन्थनामकं अध्ययनं - "मृद्वी शय्या प्रातरुत्थाय पेया, मध्ये भक्तं पानकंचापराह्ने ।
द्राक्षाखण्डं शर्कराचार्धरात्रे, मोक्षश्चान्ते शाक्यपुत्रेणदृष्टः ॥१॥" इत्यादिकं परदोषाद्भावनप्रायं पापबन्धकमितिकृत्वा हास्येनापि न वक्तव्यं । तथा 'ओजो' राग द्वेषरहितः सबाह्याभ्यन्तरग्रन्थत्यागाद्वा निष्किञ्चनः सन् 'तथ्य' मिति परमार्थतः सत्यमपि परुषं वचोऽपरचेतोविकारि ज्ञपरिज्ञया विजानीयात्प्रत्याख्यानपरिज्ञया च परिहरेत्, यदिवा रागद्वेषविरहादोजाः 'तथ्यं' परमार्थभूतमकृत्रिममप्रतारकं 'परुष' कर्मसंश्लेषाभावान्निर्ममत्वादल्पसत्त्वैर्दुरनुष्ठेयत्वाद्वा कर्कशमन्तप्रान्ताहारोपभोगाद्वा परुष-संयम विजानीयात्' तदनुष्ठानतः सम्यगवगच्छेत्, तथा स्वतः कञ्चिदर्थविशेषं परिज्ञाय पूजासत्कारादिकं वाऽवाप्य 'न तुच्छा भवेत्' नोन्माद गच्छेत्, तथा 'न विकत्थयेत्' नात्मानं श्लाघयेत् परं वा सम्यगनवबुध्यमानः 'नो विकत्थयेत्' नात्यन्तं चमढ़येत्, तथा अनाकुलो' व्याख्यानावसरे धर्मकथावसरे वाऽनाविलोलाभादिनिरपेक्षो भवेत् तथा सर्वदा अकषायः कषायरहितो भवेद् "भिक्षुः' साधुरिति ॥२१॥
टीकार्थ - जिससे अपने आपको या दूसरे को हास्य उत्पन्न होता हो-जो अपने को तथा औरों को उपहासजनक प्रतीत होता है, ऐसा कोई भी शब्द साधु न बोले । तथा अपने शरीर के अवयवों को पापपूर्ण चेष्टा युक्त न बनाये । मन, वचन एवं काय के व्यापारो-कार्यों को सावध न बनाये । जैसे-इसे छिन्न करोकाटो, इसे भिन्न करो-तोड़ो, इत्यादि वाल्य साधु न बोले । वह कुप्रावचनिको-मिथ्यात्त्वी अन्य मतवादियों का परिहास न करे । जैसे आपका व्रत कितना सुन्दर है, मृदु-कोमल शैय्या पर सोना, प्रात:काल उठकर दुग्ध आदि पेय पदार्थ सेवन करना, मध्यान्ह में भात आदि का भोजन करना, अपराह्न-तीसरे पहर में पान-आसव, शरबत, . ठंडाई आदि पीना, अर्द्ध रात्रि में दाखें और मिश्री खाना-शाक्यपुत्र ने-बुद्ध ने मोक्ष का कैसा अच्छा रूप दिखाया है इत्यादि । दूसरों के दोषों को उद्भाषित-प्रकट करने वाली बातें पापबन्धक है, यह मानकर मजाक में भी वैसा न कहे । राग तथा द्वेष से विवर्जित बाह्य एवं आभ्यन्तर ग्रंथि के परित्याग के कारण निष्किञ्चन-परिग्रह शून्य-परिग्रह रहित साधु जो बात यद्यपि सत्यहै, पर अन्य के चित्त को विकृत-दुःखित करती है, उसे ज्ञपरिज्ञा द्वारा ज्ञात कर तथा प्रत्याख्यान-परिज्ञा द्वारा त्याग दे । अथवा साधु राग द्वेष विवर्जित होकर ओजस्विता स्वीकार करे । जो वास्तव में तथ्य-परमार्थभूत अकृत्रिम-स्वाभाविक, अप्रतारक-प्रतारणारहित कर्म संश्लेष-कर्मसंबन्ध के अभाव के कारण निर्ममत्व के कारण आत्मपराक्रमविहीन प्राणियों द्वारा दुःसाध्य है, परुष-कर्कश है, अन्तप्रांत आहार के उपभोग के कारण जो कठिन है, उस संयम को वह जाने । क्रियान्वयन द्वारा वह भली भांति स्वायत्त करे । साधु किसी विशिष्ट अर्थ को स्वयं जानकर अथवा प्रतिष्ठा सम्मान आदि प्राप्त कर तुच्छ न बने-उन्मत्त न बने । आत्मश्लाघा न करे । अथवा दूसरे को भली भांति न समझता हुआ उसकी अत्यधिक प्रशंसा न करे। वह व्याख्यान या धर्म कथा के अवसर पर अनाविल-निर्भल, लाभादि की अपेक्षा से विवर्जित रहे तथा सदा कषाय रहित रहे ।
संकेज याऽसंकितभाव भिक्खू, विभजवायं च वियागरेजा। भासादुयं धम्मसमुट्ठितेहिं, वियागरेजा समया सुपन्ने ॥२२॥ छाया - शङ्केत चाशङ्कितभावो भिक्षु, विभज्यवादञ्चव्यागृणीयात् ।
___भाषाद्वयं धर्मसमुत्थितै ागृणीयात्समतया सुप्रज्ञः ॥
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Translation AI Generated

Study of the scriptures - "A soft bed, a drink in the morning, food in the middle of the day, a drink in the afternoon, grapes and sugar at midnight, liberation at the end, as seen by the Sakya son." [1] Such statements, which are prone to fault-finding and are binding to sin, should not be spoken even in jest. Similarly, a 'Oja' (one who is free from attachment and aversion) should know, through the knowledge of knowing, that even though a statement is true in its essence, it is harsh if it disturbs the minds of others, and should discard it through the knowledge of rejection. Alternatively, a 'Oja' (one who is free from attachment and aversion) should know that 'Tathya' (truth) is truly real, unartificial, and not deceptive, and that 'Parusha' (harsh) is difficult to practice by those with little virtue due to the absence of karma-association, selflessness, or due to the consumption of food at the edge of the mouth. He should understand this 'Parusha-Samyama' (harsh restraint) through its practice. Similarly, knowing a particular meaning himself, or receiving honor and respect, he should not become 'Tuccha' (trivial) or go mad. He should not 'Vikaththayet' (boast) or praise himself, and not 'Vikaththayet' (boast) or excessively flatter others, not knowing them well. He should be 'Anakulo' (unperturbed) during the time of explanation or religious discourse, free from agitation, expectation of gain, etc., and always 'Akashaya' (free from passions). He is a 'Bhikshu' (monk) who is virtuous. [21]
Commentary - A monk should not speak any word that causes laughter to himself or others, that appears ridiculous to himself and others. He should not make the parts of his body engage in sinful activities. He should not make the activities of his mind, speech, and body careless. For example, he should not speak words like "cut this", "break this", etc. He should not mock the wrong speakers or those who hold different views. For example, he should not say, "Your vow is so beautiful", "Sleeping on a soft bed", "Drinking milk, etc., in the morning", "Eating rice, etc., at noon", "Drinking pan, asava, sharbat, thandai, etc., in the afternoon", "Eating grapes and mishri at midnight", "The Sakya son - Buddha - has shown such a good form of liberation", etc. He should not speak such things even in jest, knowing that they are binding to sin, as they expose the faults of others. A monk, free from attachment and aversion, should discard the external and internal knots, and even though a statement is true in its essence, it is harsh if it disturbs the minds of others, he should know it through the knowledge of knowing and discard it through the knowledge of rejection. Alternatively, a monk should accept the 'Oja' (virtue) being free from attachment and aversion. He should know that 'Tathya' (truth) is truly real, unartificial, and not deceptive, and that 'Parusha' (harsh) is difficult to practice by those with little virtue due to the absence of karma-association, selflessness, or due to the consumption of food at the edge of the mouth. He should understand this 'Parusha-Samyama' (harsh restraint) through its practice. A monk should not become 'Tuccha' (trivial) or go mad, knowing a particular meaning himself, or receiving honor and respect. He should not praise himself or excessively flatter others, not knowing them well. He should be 'Anakulo' (unperturbed) during the time of explanation or religious discourse, free from agitation, expectation of gain, etc., and always 'Akashaya' (free from passions). He is a 'Bhikshu' (monk) who is virtuous. [21]
Commentary - A monk should be free from doubt and fear, and should speak in a way that is impartial. He should speak both languages, arising from Dharma, with impartiality and wisdom. [22]
Shadow - A monk should be free from doubt and fear, and should speak in a way that is impartial. He should speak both languages, arising from Dharma, with impartiality and wisdom. [22]
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