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

Page 230

8. PHILOSOPHICAL DOCTRINES
has ever been seen; and if an invisible creator is postulated, even the making of a mat might be attributed to him. Further, if there is really some one who builds up the universe, there will be nothing left for carpenters and others to do!1
Further, Sudatta contends that the conception of Isvara is redundant, because what is called Isvara is only another name for Karma. He quotes a verse which records the synonyms of Purākṛta or Karma done in previous births, and among these Isvara is also included (p. 256):
विधिर्विधाता नियतिः स्वभावः कालो महश्वेश्वरदैवकर्म |
पुण्यानि भाग्यानि तथा कृतान्तः पर्यायनामानि पुराकृतस्य ॥
It cannot be urged that Karma, being insentient, is powerless to serve as an agent for the enjoyment or suffering of others." Insentient objects like jewels, magnet and wind are known to have the power of acting upon other objects, and the same is true of Karma,3 Sudatta in this connection quotes a verse from a work named Ratnapariksa in order to prove the miraculous efficacy of jewels in counteracting evils even from a distance. However that may be, the role of shaping the destinies of creatures is assigned exclusively to Karma; and the position of God, even if he exists, is reduced to that of a servant,5 The Jaina doctrine of Karma is calculated to exalt the Self and inculcate self-reliance, since each individual has to solve the problem of existence and liberation by his personal effort. The emphasis is always upon Karma; and Sudatta concludes his sermon by quoting a verse, which declares that the Self by itself acts and reaps the consequences of its deeds, by itself it passes through worldly existence, and by itself is liberated from its bonds (p. 256):
स्वयं कर्म करोत्यात्मा स्वयं तत्फलमञ्जते । स्वयं भ्रमति संसारे स्वयं तस्माद्विमुच्यते ॥
It should be noted that the universe in the Jaina view is uncreated, eternal and endless, hence the objection to the theory of a personal creator, God or Śiva. It will also be seen that the controversy between Jainism and Saivism centering round the problem of creation resolved itself into one between the theories of Karma and God; and the identifica
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1
The verse occurs in Yasastilaka 2. 139. The theory of creation is also ridiculed in a verse in Book VIII, section 37, which says that Siva creates the mountains and the earth_as_well as pots and huts ! धरणीधरधरणिप्रभृति सृजति, ननु निपगृहादि गिरिशः करोति, Vol. II, p. 388.
2 'कथमचेतनं कर्म परोपभोगार्थं प्रवर्तत इति चेत्तन्न ।' P. 256.
3 रत्नायस्कान्तवातादेरचितोऽपि परं प्रति । यथा क्रियानिमित्तत्वं कर्मणोऽपि तथा भवेत् ॥ P. 256.
4
See Chap. XVIII.
5 विष्टिः कर्मकरादीनां चेतनानां सचेतनात् । दृष्टा चेष्टा विधेयेषु जगत्स्रष्टरि सास्तु वः ॥ P. 256. हरे चेष्टा भवतु वो युष्माकं स्रष्टा वृथा । सर्वेषां दास एवेति भावः ।
6 Soe Chap. X.
Ms. A remarks