Yasastilaka and Indian Culture

SR No.: 001609
Original Sutra Author: N/A
Author: Krishnakant Handiqui
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1968
Total Pages: 566
Language: English
Classification: Book_English, Story, Literature, & Culture
File Size: 16 MB

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YASASTILAKA AND INDIAN CULTURE
connection a verse, which says that a living creature is steeped in ignorance and not a master of his own destinies, and goes to heaven or hell, as directed by īśvara or Siva (Vol. II, p. 255);
अज्ञो जन्तुरनीशोऽयमात्मनः सुखदुःखयोः। ईश्वरप्रेरितो गच्छेत् स्वर्ग वा श्वभ्रमेव वा ॥ It may be noted that the verse is cited in many texts' as an illustration of the supreme power of God, and incorporated in the S'ivapurāna to show that a sentient being is nothing but a plaything in the hand of Siva. What is important is that the Saiva system regards Siva as the preraka or prerayitā, the great moving or directing force of the universe.* Bhoktā or the Self, Bhogya or Matter and Preragitā or the Mover are, as a matter of fact, three fundamental concepts of the Saiva system; and the moving power is known also as the Kriyāśakti of Siva. The Jainas, however, regard this as inconsistent with the conception of Siva as the incorporeal Sadāśiva. Sudatta contends that it is impossible for the ethereal Sadāśiva to move others; and it is also doubtful whether one who is himself never moved by others should be able to move any one else."
The Jainas attack also the conception of Siva as the creator of the universe. Sudatta begins his argument by quoting a verse in which Śiva is addressed as the primeval architect of the universe (P. 255);
भोग्यामाहुः प्रकृतिमृषयश्चेतनाशक्तिशून्यां भोक्ता नैनां परिणमयितुं बन्धवर्ती समर्थः ।
भोग्येऽप्यस्मिन् भवति मिथुने पुष्कलस्तत्र हेतुर्नीलग्रीव स्वमसि भुवनस्थापनासूत्रधारः ॥ The sense of the verse is that the Bhoktā or the Soul in bondage cannot evolve any change in unconscious Matter, called Bhogyā or Prakrti; and the interaction of the two is entirely due to the initiative of Siva, who sets in motion the process of cosmic evolution. The Jainas, however, do not admit the existence of a personal creator of the universe; and Sudatta utters the following verse which sums up the Jaina objection (P. 256 ):
कर्ता न तावदिह कोऽपि धियेच्छया वा दृष्टोऽन्यथा कटकृतावपि स प्रसंगः ।
कार्य किमत्र सदनादिषु तक्षकाचैराहत्य चेत् त्रिभुवनं पुरुषः करोति ॥ The idea of the verse is that no one who creates the world by intellect or will
1 See Naisadhacarita, Trans., Appendix I, p. 509. 2 Vāyaviyasanhita, chap. t. 3 Sta atsafu 1959' Ibid. (verse 62). 4 Cf. Hitafaefer gut HTATET: 819- **** i fett: 47* 297:11 Sivapurana (Väyaviya
sanhitis, 1. 4. 18). FIAT 1917AATI 992 : 1 OTTI FT Frame 711fERE AU
Isvaragitā 6. 5. 6 il fat og fafar u771 ara: qi faarafgafaroj f A ll Sivapurīna (op. cit
verse 7:3). 6 Isvaragită (op. cit.). 7 आकाशकल्पस्य सदाशिवस्य परंप्रति प्रेरकता न युक्ता । स्वयं पराप्रेषित एष शंभुर्भवेत् परप्रेरयितेति चिन्त्यम् ।। P. 255. 8 Cf, Sirupuruna (Vāyaviyasınihil 1. 4. 65 ff.). 9 Cf. TAI ATZI quayeugu Išvaragītu 6. 8. fa: affatyti ghisatt azzal afaat
GTA 4 H 9: UTÅT: Sivapurana (op. cit, verse 16).