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 636

श्री सूत्रकृताङ्ग सूत्रम् णीवारेव ण लीएज्जा, छिन्नसोए अणाविले । अणाइले सया दंते, संधिं पत्ते अणेलिसं ॥१२॥ छाया - नीवार इव न लीयेत, छिन्नस्रोता अनाविलः ।
अनाविलः सदादान्तः सन्धिं प्राप्तोऽनीदृशम् ॥ अनुवाद - छिन्न स्रोत-आश्रव निरोधी, अनाविल-राग, द्वेष के मद से शून्य साधु नीवार-चावल विशेष के लोभ से आकृष्ट सूअर आदि प्राणियों की तरह सांसारिक आकर्षणों में लीन न हो । वह सदा विषय भोग से अलिप्त रहता हुआ दमनशील-आत्म विजेता पुरुष अनीदृश-अप्रतिम या अनुपम भाव संधि को प्राप्त करता
__टीका - अथ किमित्यसावुपरतमैथुन इत्याशङ्कयाह-नीवार:-सूकरादीनां पशूनां वध्यस्थानप्रवेशनभूतो भक्ष्यविशेस्तत्कल्पमैतन्मैथुनं, यथा हि असौ पशुभवारेण प्रलोभ्य वध्यस्थानमभिनीय नानाप्रकारा वेदनाः प्राप्यते एवमसावप्यसुमान् नीवारकल्पेनानेन स्त्रीप्रङ्गेन वशीकृतो बहुप्रकारा यातनाः प्राप्नोति, अतो नीवारप्रायमेतन्मैथुनमवगम्य सतस्मिन् ज्ञाततत्त्वो नलीयेत'न स्त्रीप्रसङ्गंकुर्यात्, किंभूतःसन्नित्याह-छिन्नानि-अपनीतानिस्रोतांसि-संसारावतरणद्वाराणि यथा विषयमिन्द्रियप्रवर्तनानि प्राणातिपातादीनि वा आश्रवद्वाराणि येन स छिन्न स्रोताः, तथा 'अनाविलः' अकलुषो रागद्वेषासंपृक्ततया मलरहितोऽनाकुलो वा-विषयाप्रवृत्तेः स्वस्थचेता एवंभूतश्चानाविलोऽनाकुलो वा 'सदा' सर्वकालपि मिन्द्रियनोइन्द्रियाभ्यां दान्तो भवति, ईदृग्विधश्च कर्मविवरलक्षणं भावसंधिम 'अनीदृशम' अनन्यतुल्यं प्राप्तो भवतीति ॥१२॥ किञ्च -
____टीकार्थ – वह अब्रह्मचर्य से उपरत क्यों होता है-इसका स्पष्टीकरण करते हुए सूत्रकार व्यक्त करते हैं, नीवार-एक धान्य विशेष है जिसके दानों को बिखेरकर सूअर आदि प्राणियों को वध्यस्थान में प्रवृष्ट होने हेतु आकृष्ट किया जाता है । स्त्री प्रसंग भी वैसा ही है । जैसे सूअर आदि को चावल के दानों से लुभाकर वध्यस्थान में ले जाकर तरह-तरह की यातनाएं दी जाती है, उसी प्रकार नीवार सदृश स्त्री प्रसंग से आकृष्ट होकर तरह-तरह की पीड़ाएं पाता है । अतएव तत्त्ववेत्ता-सत्यदृष्टा पुरुष अब्रह्मचर्य को नीवार धान्य की ज्यों जानकर स्त्री प्रसंग में लीन-संलग्न न हो । कैसा होते हुए भी वह लीन न हो ? इसका समाधान करते हुए कहते हैं-विषयानुरूप इंद्रियों की प्रवृत्ति अथवा प्राणापिात-हिंसा आदि आश्रवद्वार संसार में अवतीर्ण होने-उतरने या आने के मार्ग है-स्रोत हैं । जिसने इनको छिन्न-नष्ट किया है वह छिन्न स्रोत कहा जाता है । जो राग एवं द्वेष से असंपृक्त होने के कारण मल रहित है, अनाकुल है अथवा विषयों में अप्रवृत्त होने के कारण स्वस्थचित्त है, ऐसा अनाविल-निर्मल अनाकुल-आकुलतारहित पुरुष इन्द्रिय एवं मन को सदा अपने नियन्त्रण में रखता है । वह कर्म विवरात्मक-कर्म विदारणमूलक अनुपम भावसंधि को प्राप्त होता है।
अणेलिसस्स खेयन्ने, ण विरुझिज केणइ । मणसा वयसा चेव, कायसा, चेव चक्खमं ॥१३॥ छाया - अनीदृशस्य खेदज्ञो न विरुध्येत केनाऽपि । मनसा वचसा चैव कायेन चैव चक्षुष्मान् ॥
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Translation AI Generated

The Sutra of the Sri Sutra Kritanga says: Just as a pig is not attracted to rice, so too, a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

Commentary: The Sutra asks why a sage abstains from sexual indulgence. It explains that just as a pig is lured to its death by rice, so too, a man is lured to suffering by sexual indulgence. Just as the pig is subjected to various tortures after being lured to its death by rice, so too, a man suffers various torments after being lured by sexual indulgence. Therefore, a sage, knowing the truth, does not engage in sexual indulgence.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

Commentary: The Sutra explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free from the enjoyment of objects, and is a conqueror of the self, attains the unparalleled state of liberation.

The Sutra further explains that a sage who has cut off the flow of the karmic currents, and is free from the defilements of attachment and aversion, does not get entangled in worldly attractions. He, who is always free