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

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श्री सूत्रकृताङ्ग सूत्रम् टीकार्थ - पहले वर्णित विरति आदि गुण समूहं से युक्त साधु श्रमण शब्द द्वारा वाच्य है । वह श्रमण के गणों से यक्त हो यह अपेक्षित है । सत्रकार इस संदर्भ में प्रतिपादित करते हैं, जो किसी में-किसी पदार्थ में निश्चित रूप से-अधिकता से श्रित-टिका होता है, अवस्थित होता है उसे निश्रित कहा जाता है । जो शरीर आदि में अप्रतिबद्ध-अनासक्त होता है उसे अनिश्रित कहा जाता है । जिसके निदान-फल की अभिलाषा नहीं होती है वह अनिदान कहा जाता है । वह निराकांक्ष-आकांक्षा रहित होता हुआ समग्र कर्मों के क्षय का उद्देश्य लिये संयम के अनुष्ठान अनसरण में प्रवत्त रहे । जिससे आठ प्रकार के कर्म ग्रहण किये जाते हैं किये जाते हैं या बांधे जाते हैं, उसे निदान कहा जाता है । कषाय, परिग्रह अथवा सावध अनुष्ठान-पापाचरण निदान के अन्तर्गत हैं । अतिपातन या अतिपात-हिंसा को प्राणातिपात कहा जाता है । उसको ज्ञपरिज्ञा द्वारा जानकर प्रत्याख्यान परिज्ञा द्वारा छोड़ना चाहिये । इस प्रकार अन्यत्र भी क्रियाओं को योजित करना चाहिये । असत्य बोलना मृषावाद है । अब्रह्मचर्य तथा परिग्रह को 'बहिद्ध' कहा जाता है, इन्हें सम्यक् परिज्ञात कर त्याग देना चाहिये । मूल गुण कहे जा चुके हैं । अब उत्तर गुणों को अधिकृत कर कहा जाता है । अप्रीति को क्रोध, स्तम्भ-घमण्ड को मान, प्रवञ्चना को माया, मूर्छा को लोभ तथा अनुराग को प्रेम एवं अपने तथा अन्य के लिये उपस्थापित बाधा को देष कहा जाता है। ये संसार में अवतीर्ण होने के-उतरने या आने के मार्ग हैं। मोक्ष मार्ग के अपध्वंसक-नाशक है । इसलिये इन्हें सम्यक् परिज्ञात कर छोड़ देना चाहिये । इसी प्रकार अन्य भी जो जो कर्मों के उपादान हैं-कर्म बंधने के कारण हैं, इस लोक में और परलोक में, अनर्थ के हेतु हैं । आत्मा के लिये अपाय विघ्न या कष्टकर हैं एवं प्रदेष के कारण हैं। उन्हें वह देखता है-समझता है । तथा
पात आदि अनर्थ दण्ड-निरर्थक पाप युक्त कार्य हैं । आत्मा का हित-कल्याण चाहते हुए उसे उनसे पहले ही प्रतिवृत्त हो जाना चाहिये-हट जाना चाहिये । इस लोक एवं परलोक दोनों के विरुद्ध सावध पाप युक्त कार्य रूप अनर्थ दण्ड से मोक्षाभिलाषी पुरुष को दूर हट जाना चाहिये । ऐसा दान्त, शुद्ध संयमानुगत तथा बाह्य साज सज्जा से रहित देहातीत पुरुष श्रमण शब्द द्वारा वाच्य है।
एत्थवि भिक्खू अणुन्नए विणीए नामए दंते दविए वोसट्ठकाए संविधुणीय विरुवरुवे परीसहोवसग्गे अज्झप्पजोगसुद्धादाणे उवट्ठिए ठिअप्पा संखाए परदत्तभोई भिक्खूत्ति वच्चे ॥३॥ छाया - अत्रापि भिक्षुरनुन्नतो विनीतो नामको दान्तो द्रव्यो व्युत्सृष्टकायः संविधूय
विरुपरुपान्परीषहोपसर्गान् अध्यात्मयोगशुद्धादान उपस्थितः स्थितात्मा संख्याय
परदत्तभोजी भिक्षुरिति वाच्यः । अनुदान - जो साधु अनुन्नत-अभिमान रहित, पूर्वोक्त गुण सहित विनीत, नम्रतायुक्त, जितेन्द्रिय, संयम पथानुगत, देहासक्तिविहीन होता है, वह भिन्न भिन्न प्रकार के परीषहों एवं उपसर्गों को सहन करता है । अध्यात्म योग द्वारा शुद्ध एवं निर्मल होता है, स्थितात्मा-आत्म भाव में स्थित होता है, वह संसार का स्वरूप जानकर अन्य द्वारा दी गई भिक्षा मात्र से अपना जीवन चलाता है । वह भिक्षु शब्द द्वारा वाच्य है ।।
टीका - साम्प्रतं भिक्षुशब्दस्य प्रवृत्तिनिमित्तमधिकृत्याह-'अत्रापी' ति, ये ते पूर्वमुक्ताः पापकर्ण विरत्यादयो माहन शब्द प्रवृत्तिहेतवोऽत्रापि भिक्षुशब्दस्य प्रवृत्ति-निमित्ते त एवावगन्तव्याः, अमीचान्ये, तद्यथा-न उन्न
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Translation AI Generated

## The Sutra Kritanga Sutra Commentary - English Translation

The term "Sadhu Shraman" refers to a virtuous individual possessing the qualities of "Virati" (non-attachment) and others as described earlier. It is expected that such a Shraman is associated with a group of Shramans.

The commentators explain that a person who is firmly attached to a particular object or substance is called "Nishrit" (attached). One who is free from attachment to the body and other things is called "Anishrit" (unattached). A person who does not desire the cause and effect of actions is called "Nidan" (unattached to results). Such a person, free from desires, strives to practice restraint with the goal of destroying all karmas.

Those who acquire or bind eight types of karmas are called "Nidan" (attached to results). "Kashaya" (passions), "Parigraha" (attachment), and "Savadhan Anushthan" (careless practices) fall under the category of "Nidan".

"Atipatana" or "Atipat" (violence) is called "Pranatipat" (violence against life). It should be recognized through "Jnana Parijna" (knowledge) and abandoned through "Pratyakhyan Parijna" (rejection). Similarly, other actions should be dealt with accordingly.

Speaking falsehood is called "Mrishvad" (false speech). "Abrahmacharya" (sexual misconduct) and "Parigraha" (attachment) are called "Bahiddha" (external). These should be recognized and abandoned.

The "Mula Guna" (root qualities) have been discussed. Now, the "Uttara Guna" (secondary qualities) are explained. "Aapriti" (displeasure) is called "Krodha" (anger), "Stambh-Ghamanda" (pride) is called "Man" (ego), "Pravanchana" (deception) is called "Maya" (illusion), "Murcha" (fainting) is called "Lobha" (greed), "Anurag" (attachment) is called "Prem" (love), and the obstacles created for oneself and others are called "Desha" (defects). These are the paths leading to rebirth in the world. They are destructive to the path of liberation. Therefore, they should be recognized and abandoned.

Similarly, other factors that contribute to the binding of karmas, causing harm in this world and the next, are detrimental to the soul, causing obstacles and suffering. These are the causes of "Pradesh" (defects). The soul should recognize and avoid these actions, which are harmful, pointless, and filled with sin.

The soul, desiring its own welfare, should avoid these actions from the beginning. A person seeking liberation should stay away from these harmful actions, which are against the principles of this world and the next. Such a person, who is self-controlled, pure, follows the path of restraint, and is free from external adornments and attachment to the body, is called a "Shraman".

Here, the monk, who is humble, virtuous, self-controlled, free from attachment to material possessions, practices restraint, endures various hardships and obstacles, is pure and cleansed through spiritual practice, is stable in his mind, and lives on alms given by others, is called a "Bhikshu".

The commentary explains that the term "Bhikshu" is used here because the qualities mentioned earlier, like "Virati" (non-attachment) and others, are also applicable to the term "Bhikshu". These qualities, along with others like "Anunnat" (humble), "Vinit" (virtuous), "Jitendiya" (self-controlled), "Sanayam Pathangata" (following the path of restraint), and "Dehasakti Viheen" (free from attachment to the body), are the characteristics of a "Bhikshu". He endures various hardships and obstacles, is purified through spiritual practice, is stable in his mind, and lives on alms given by others. He is called a "Bhikshu".