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 649

श्री गाथाध्ययनं प्रति भी आक्रोश युक्त होकर क्रोध न करे-क्रोध के वशीभूत न हो । उत्कृष्ट-उत्तम तपश्चरण से युक्त होता हुआ भी वह मान-गर्व न करे । कहा है-आठ प्रकार के मद का मंथन करने वाले महापुरुषों ने निर्जरा एवं तपस्या के मद का भी प्रतिषेध किया है । अवशिष्ट-बाकी के मद स्थानों का प्रयत्नपूर्वक परिहार करना चाहिये। इसके उपलक्षण से माया लोभात्मक राग भी नहीं करना चाहिये । इत्यादि गुणों से सुशोभित साधु निस्संदेह माहन शब्द द्वारा वाच्य है । अब श्रमण शब्द के प्रयोग का हेतु प्रकट करते हुए कहते हैं ।
एत्थवि समणे अणिस्सिए अणियाणे आदाणं च अतिवायं च मुसावायं च बहिद्धं च कोहं च माणं च मायं च लोहं च पिज्जं च दोसं च . इच्चेव जओ जओ आदाणं अप्पणो पदोसहेऊ तओ तओ आदाणातो पुव्वं पडिविरते पाणाइवाया सिआदते दविए वोसट्टकाए समणेत्ति वच्चे ॥२॥ छाया - अत्रापि श्रमणोऽनिश्रितोऽनिदानः आदानश्चातिपातञ्च मृषावादञ्च बहिद्धस्य क्रोधञ्च,
मानञ्च, मायाञ्च लोमञ्च प्रेम च इत्येव यतो यत आदान मात्मनः प्रद्वेषहेतुन् ततस्तत
आदानात् पूर्वं प्रतिविरतः प्राणातिपातात् स्याद् दान्तः द्रव्यः व्युत्सृष्टकायाः श्रमण इति
- वाच्यः । __ अनुवाद - जो साधु अनिश्रित-दैहिक आसक्ति रहित, अनिदान-सांसारिक सुखमय फल की कामना से शून्य है, प्राणातिपात, मृषावाद, अब्रह्मचर्य, तथा परिग्रह, क्रोध, मान, माया, लोभ, प्रेम-राग, द्वेष नहीं करता तथा जिन जिन से आदान-कर्मबंध होता है, आत्मा-प्रद्वेष हेतु द्वेष का कारण या पात्र बनता है । उन कार्यों से प्रतिनिवृत्त होकर-हटकर दांत-इन्द्रिय विजेता मोक्ष पथगामी तथा देहातीत बन जाता है वह श्रमण शब्द से
वाच्य है।
टीका - अत्राप्यनन्तरोक्ते विरत्यादिके गुणसमूहे वर्तमानः श्रमणोऽपि वाच्यः एतद्गुणयुक्तेनापिभाव्यमित्याहनिश्चये नाधिक्येन वा "श्रितो' निश्रितः न निश्रितोऽनिश्रित:-क्वचिच्छरीरादावप्यप्रतिबद्धः, तथा न विद्यते निदानमस्येत्यनिदानोनिराकाङ्खोऽशेषकर्मक्षयार्थी संयमानुष्ठाने प्रवर्तेत, तथाऽऽदीयतेस्वीक्रियतेऽष्टप्रकारं कर्म येन तदादानं-कषायाः परिग्रहः सावद्यानुष्ठानं वा, तथाऽतिपातनमतिपातः, प्राणातिपात इत्यर्थः, तं च प्राणातिपातं ज्ञपरिज्ञया ज्ञात्वा प्रत्याख्यानपरिज्ञया परिहरेद्, एवमन्यत्रापि क्रिया योजनीया । तथा मृषा-अली को वादो मृषावादस्तं च, तथा 'बहिद्धं ति मैथुनपरिग्रहौ तौ च सम्यक् परिज्ञाय परिहरेत् । उक्ता मूलगुणाः, उत्तर गुणानधिकृत्याहक्रोधम्-अप्रीतिलक्षणं मानं-स्तम्भात्मकं मायां च परवञ्चनात्मिकां लोभं-मू स्वभावं तथा प्रेम-अभिष्वङ्गलक्षणं तथा द्वेष-स्वपरात्मनोर्बाधारूपमित्यादिकं संसारावतरणमार्ग मोक्षाध्वनोऽपध्वंसकं सम्यक् परिज्ञाय परिहरेदिति। एवमन्यस्मादपि यतो यतः कर्मोपादानाद्-इहामुत्र चानर्थहेतोरात्मनोऽपायं पश्यति प्रद्वेषहेतूश्च ततस्ततः प्राणातिपातादिकानर्थदण्डादादानात् पूर्वमेवअनागतमेवात्महितमिच्छन् प्रति विरतोभवेत्-सर्वस्मादनर्थहेतुभूतादुभय लोक विरुद्वाद्वा सावद्यानुष्ठानान्मुमुक्षुविरंतिं कुर्यात् । यश्चैवंभूतो. दान्तः शुद्धो द्रव्यभूतो निष्प्रतिकर्मतया व्युत्सृष्टकायः स श्रमणो वाच्यः ॥२॥
621

Translation AI Generated

Do not be angry or become controlled by anger even when engaged in the study of the sacred scriptures. Even when engaged in excellent and supreme austerities, do not be proud or arrogant. It has been said that the great men who churned the eight types of pride also prohibited the pride of asceticism and austerity. One should diligently avoid the remaining places of pride. One should also not be attached to the delusion of greed. A sage adorned with such qualities is undoubtedly called a "Mahan" (great). Now, to reveal the reason for using the term "Shraman" (ascetic), it is said:

Here, an ascetic is one who is free from attachment, free from the desire for worldly pleasures, free from taking, free from violence, free from falsehood, free from sexual misconduct, free from anger, free from pride, free from delusion, free from greed, free from love, and free from hatred. Whoever is free from taking, whoever is the cause of hatred for the self, whoever is free from taking, whoever is free from violence, whoever is subdued, whoever is free from the body, is called an ascetic.

Commentary: Here, the ascetic who is present in the group of qualities like renunciation, etc., mentioned earlier, is also called an ascetic. It is said that even those who are endowed with these qualities are called ascetics. There is no excess in this statement. "Shrita" means attached, "Anishrita" means not attached. One who is not attached to the body, etc., is called "Anishrita". Similarly, "Nidan" means the cause, "Anidan" means without a cause. One who is free from the desire for worldly pleasures, who is free from the desire for the destruction of all karmas, and who is engaged in the practice of self-control is called "Anidan". "Adan" means to take, to accept, to perform the eight types of karmas. It is the attachment to the passions, the attachment to possessions, or the performance of actions with attachment. "Atipat" means violence, which means killing. One should know this violence through knowledge and understanding, and should avoid it through the knowledge of rejection. Similarly, the action should be applied in other cases as well. "Mrushavad" means false speech. One should know this false speech and avoid it. "Bahiddha" means sexual misconduct and attachment to possessions. One should know these two things properly and avoid them. These are the basic qualities. Now, describing the other qualities, it is said that anger is characterized by displeasure, pride is characterized by arrogance, delusion is characterized by deception, greed is characterized by selfishness, love is characterized by attachment, and hatred is characterized by the destruction of oneself and others. One should know these things properly and avoid them, as they are the path to the cycle of birth and death and the destruction of the path to liberation. Similarly, one should avoid any other action that leads to the accumulation of karma, which causes harm in this world and the next, and which is the cause of hatred for the self. One should avoid these actions, even before they occur, because they are the cause of harm. One should avoid all actions that are the cause of harm in both worlds, and should strive to be free from the performance of actions with attachment. One who is thus subdued, pure, free from the body, free from karmas, and free from the body is called an ascetic.