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 125

स्वसमय वक्तव्यताधिकारः अनुवाद - दूसरे सिद्धान्तवादी ऐसा कहते हैं कि यह लोक ईश्वर द्वारा कृत-रचित है । सांख्य दर्शनवादी कहते हैं कि यह लोक प्रधान या प्रकृति आदि द्वारानिर्मित है । यह जीव, अजीव, सुख एवं दुःख से समायुक्त
टीका - तथेश्वरेण कृतोऽयं लोक एवमेक ईश्वरकारणिका अभिदधति, प्रमाणयन्ति च ते-सर्वमिदं विमत्यधिकरणभावापन्नं तनुभुवनकरणादिकं धार्मित्वेनोपादीयते, बुद्धिमत्कारणपूर्वक मितिसाध्यो धर्मः, संस्थानविशेषत्वादिति हेतुः । यथा घटादिरिति दृष्टान्तोऽयं यद्यत्संस्थान विशेषवत्तत्तद् बुद्धिमत्कारणपूर्वकं दृष्टं यथा देवकुलकूपादीनि । संस्थान विशेषवच्च मकराकरनदीधराधरधराशरीरकरणादिकं विवादगोचरापन्नमिति, तस्माद् बुद्धिमत्कारणपूर्वकं, यश्च समस्तस्यास्य जगतः कर्ता स सामान्यपुरुषो न भवतीत्यसावीश्वर इति । तथा सर्वमिदं तनुभुवनकरणादिकं धर्मित्वेनोपादीयते, बुद्धिमत्कारणपूर्वकमिति साध्यो धर्मः कार्य्यत्वाद् घटादिवत् । तथा स्थित्वा प्रवृत्तेर्वास्यादिवदिति । तथाऽपरे प्रतिपन्ना यथा-प्रधानादिकृतो लोकः, सत्त्वरजस्तमसां साम्यावस्था प्रकृतिः सा च पुरुषार्थ प्रति प्रवर्तते ।आदिग्रहणाच्च "प्रकृतेमहान् ततोऽहङ्कारस्तस्माच्च गणः षोडशक स्तस्मादपि षोडशकात्पञ्चभ्यः पञ्चभूतानी" त्यादिकया प्रक्रियया सृष्टिर्भवतीति । यदि वा आदि ग्रहणात्स्वभावादिकं गृह्यते, ततस्चायमर्थः स्वभावेन कृतो लोकः कण्टकादि तैक्ष्ण्यवत् । तथाऽन्ये नियतिकृतो लोको मयूराङ्गरुहवदित्यादिभिः कारणैः कृतोऽयंलोको जीवाजीवसमायुक्तो जीवैरुपयोगलक्षणैस्तथाऽजीवै:धर्माधर्माकाशपुद्गलादिकैःसमन्वितःसमुद्रधराधरादिक इति । पुनरपि लोकं विशेषयितुमाहसुखमानन्दरूपं दुःखमसातोदयरूपमिति ताभ्यां समन्वितो युक्त इति ॥६॥
___टीकार्थ - ईश्वर को जगत का कारण मानने वाले मतवादी ऐसा कहते हैं कि यह लोक ईश्वर द्वारा रचित है, वे अपनी बात को सप्रमाण सिद्ध करने के लिये प्रतिपादित करते हैं कि तनु-देह भुवन तथा इंद्रिय आदि के संबंध में भिन्न भिन्न सिद्धान्तवादियों के भिन्न भिन्न अभिमत हैं । अतः वे सब विवादास्पद हैं । ये विवादपूर्ण विषय-पदार्थ जो पक्ष है, किसी बुद्धिमत्ता युक्त कारणपूर्वक या किसी बुद्धिमान कर्ता के द्वारा रचित है, यह साध्य है, क्योंकि उसके अपने संस्थानविशेष हैं-विशिष्ट प्रकार के अवयव या अंग हैं, यह हेतु है, जिस जिस वस्तु की संस्थान रचना या आंगिक निर्माण विशेष प्रकार का होता है, वह वस्तु किसी बुद्धिमान कर्ता द्वारा निष्पादित या रचित होती है जैसे देवकल-देवस्थान, कप-कंआ आदि विशेष प्रकार के संस्थान लिये हुए हैं । इसलिये वे किसी बुद्धिमान कर्ता द्वारा ही रचित हैं । इसी तरह विवाद गोचर-विवादपूर्ण या चर्चास्पद विषय समुद्र, नदी, पहाड़, पृथ्वी और देह आदि भी विशेष संस्थान या अवयव युक्त है । ऐसा होने से वे किसी बुद्धिमान स्रष्टा द्वारा सृष्ट-कृत या निष्पादित है । जो इस समस्त जगत का स्रष्टा है, वह सामान्य पुरुष नहीं हो सकता। ईश्वर ही हो सकता है । शरीर, भुवन, इन्द्रिय आदि बुद्धिमान कर्ता द्वारा निष्पादित है क्योंकि घट आदि की तरह वे कार्य है देह और इंद्रियां-उसके अंगोपांग किसी बुद्धिमान कर्ता के द्वारा रचित हैं क्योंकि वे वसूले आदि के समान अपने अपने कार्यों में प्रवृत्तिशील होते हैं।
दूसरे मतवादी-सांख्य सिद्धान्तवादी प्रतिपादित करते हैं कि यह लोक प्रधान-प्रकृति आदि के द्वारा रचा गया है । सत्व, रज एवं तम-इन तीनों गुणों की साम्यावस्था-समान अवस्थिति प्रकृति कही जाती है । वह पुरुष-आत्मा के अर्थ या प्रयोजन-भोग और मोक्ष के लिये क्रिया में प्रवृत्त होती है। यहां प्रधान के साथ जो आदि शब्द का प्रयोग हुआ है उसका यह आशय है कि प्रकृति से महान या बुद्धि तत्त्व पैदा होता है । बुद्धि तत्त्व से अहंकार, अभिमान या अहं का अनुभव उत्पन्न होता है। अहंकार से सोलह तत्त्व पैदा होते हैं । उन
970

Translation AI Generated

## Self-Time Statement of Authority - Translation

**Others who hold different views say that this world is created by God. The Samkhya philosophers say that this world is created by Pradhana or Prakriti and others. This world is composed of Jiva, Ajīva, Sukha and Duhkha.**

**Commentary:**

Those who believe in God as the cause of the world say that this world is created by God. They provide evidence for their claim by saying that all this, including the body, the universe, the senses, etc., is accepted as Dharma (righteousness) because it is based on a wise cause. Dharma is achievable through intelligent reasoning and is based on the specific structure of things. For example, a pot, etc., is created by an intelligent cause because it has a specific structure. Similarly, temples, wells, etc., are also created by an intelligent cause because they have a specific structure. Similarly, the ocean, mountains, rivers, earth, body, etc., are also subject to debate because they have a specific structure. Therefore, they are created by an intelligent cause. The one who is the creator of this entire world cannot be an ordinary human being, but must be God. Similarly, the body, the universe, the senses, etc., are accepted as Dharma because they are based on a wise cause. Dharma is achievable through intelligent reasoning because it is a consequence, like a pot, etc. Similarly, it is active because of its nature, like a fire, etc.

Others have accepted that the world is created by Pradhana, etc. Prakriti is the state of equilibrium of Sattva, Rajas and Tamas. It acts for the purpose of the soul, i.e., for enjoyment and liberation. The word "Adi" used with Pradhana means that the principle of Buddhi is born from Prakriti. From Buddhi, Ahamkara, the feeling of "I", is born. From Ahamkara, sixteen principles are born. From those sixteen principles, five elements are born. This is the process of creation. If we accept the principle of nature, then the meaning is that the world is created by nature, like the sharpness of thorns, etc. Others say that the world is created by destiny, like the peacock's feathers, etc. This world is composed of Jiva and Ajīva. Jiva is characterized by its use, while Ajīva is characterized by Dharma, Adharma, Akasha, Pudgala, etc. It is composed of the ocean, mountains, earth, etc.

**Further, to explain the world, it is said that it is composed of Sukha (happiness) and Duhkha (suffering). Sukha is the form of bliss and Ananda, while Duhkha is the form of sorrow and misery. It is appropriate to be composed of both.**

**Commentary on the Commentary:**

Those who believe in God as the creator of the world say that this world is created by God. They try to prove their point by saying that there are different opinions among different philosophers regarding the body, the universe, and the senses. Therefore, all these are debatable. These debatable topics are based on a wise cause, i.e., they are created by an intelligent creator. This is because they have a specific structure, i.e., they have specific parts or organs. This is the reason why things with a specific structure are created by an intelligent creator, like temples, wells, etc., which have a specific structure. Therefore, they are created by an intelligent creator. Similarly, the ocean, mountains, rivers, earth, and body, etc., are also debatable because they have a specific structure. Therefore, they are created by an intelligent creator. The one who is the creator of this entire world cannot be an ordinary human being, but must be God. The body, the universe, the senses, etc., are created by an intelligent creator because they are consequences, like a pot, etc. The body and the senses are created by an intelligent creator because they are active in their respective functions, like fire, etc.

Other philosophers, the Samkhya philosophers, say that this world is created by Pradhana, etc. Prakriti is the state of equilibrium of Sattva, Rajas, and Tamas. It acts for the purpose of the soul, i.e., for enjoyment and liberation. The word "Adi" used with Pradhana means that the principle of Buddhi is born from Prakriti. From Buddhi, Ahamkara, the feeling of "I", is born. From Ahamkara, sixteen principles are born. From those sixteen principles, five elements are born. This is the process of creation. If we accept the principle of nature, then the meaning is that the world is created by nature, like the sharpness of thorns, etc. Others say that the world is created by destiny, like the peacock's feathers, etc. This world is composed of Jiva and Ajīva. Jiva is characterized by its use, while Ajīva is characterized by Dharma, Adharma, Akasha, Pudgala, etc. It is composed of the ocean, mountains, earth, etc.

Further, to explain the world, it is said that it is composed of Sukha (happiness) and Duhkha (suffering). Sukha is the form of bliss and Ananda, while Duhkha is the form of sorrow and misery. It is appropriate to be composed of both.