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 41

स्वसमय वक्तव्यताधिकारः चैतन्य गुणोपलब्धेरस्तीत्यनुमीयते, चैतन्यं च तस्यासाधारणगुणइत्येतत् पृथिव्यादिभूतसमुदाये चैतन्यस्यनिराकृतत्वादवसेयम् । तथाऽस्त्यात्मा, समस्तेन्द्रियोपलब्धार्थसङ्कलनाप्रत्ययसद्भावात्, पञ्चगवाक्षाऽन्याऽन्योपलब्धार्थसंकलनाविधाय्येक देवदत्तवत् । तथाऽऽत्मा, अर्थद्रष्टानेन्द्रियाणि, तद्विगमेऽपि तदुपलब्धार्थस्मरणात्, गवाक्षोपरमेऽपि तद्द्वारोपलब्धार्थस्मृर्तृदेवदत्तवत् । तथा अर्थापत्त्याऽप्यात्माऽस्तीत्यवसीयते । तथाहि-सत्यपिपृथिव्यादिभूत समुदाये लेप्यकर्मादौ न सुखदुःखेच्छाद्वेषप्रयत्नादि क्रियाणां सद्भाव इति, अतःसामर्थ्यादवसीयते-अस्तिभूतातिरिक्तः कश्चित्सुख, दुःखेच्छादीनांक्रियाणां समवायिकारणं पदार्थः, सचाऽऽत्मेति, तदेवं प्रत्यक्षानुमानादि पूर्विकाऽन्याऽप्यर्थापत्तिरभ्यूह्या, तस्यास्तिवदं लक्षणम् -
प्रमाणषट्कविज्ञानो, यत्राऽर्थो नान्यथा भवन् । अदृष्टं कल्पयेदन्यं, सार्थापत्तिरुदाहृता ॥१॥
तथाऽऽगमादप्यस्तित्वमवसेयं, सचायमागमः "अत्थिमे आणा उववाइए" इत्यादि । यदिवा किमत्रापरप्रमाणचिन्तया ? सकल प्रमाणज्येष्ठेन प्रत्यक्षेणैवात्माऽस्तीत्यवसीयते, तद्गुणान्य ज्ञानस्य प्रत्यक्षत्वात्, ज्ञानगुणस्यच गुणिनोऽनन्यत्वात् प्रत्यक्षएवात्मा,रूपादिगुणप्रत्यक्षत्वेनपटादिप्रत्यक्षवत्, तथाहि-अहं सुख्यहंदुःख्येवमाद्यहं प्रत्यक्षग्राह्यश्चात्माप्रत्यक्षः, अहं प्रत्यक्षाय स्वसंविद्रूपत्वादिति । ममेदंशरीरं पुराणकर्मेति च शरीराद्भेदेन निर्दिश्यमानत्वाद् इत्यादीन्यन्यान्यपि प्रमाणानि जीवसिद्धावभ्यूह्यानीति । तथा यदुक्तं-'न भूतव्यतिरिक्तं चैतन्यं तत्कार्य्यत्वात् घटादिवदि' ति, एतदप्यसमीचीनं, हेतो रसिद्धत्वात्, तथाहि-न भूतानां चैतन्यं कार्यं तेषामतद्गुणत्वात्, भूतकार्यचैतन्ये संकलनाप्रत्यायासंभवाच्च, इत्यादिनोक्तप्रायम्, अतोऽस्त्यात्मा भूतव्यतिरिक्तो ज्ञानाधार इतिस्थितम् । ननुच किं ज्ञानाधारमूतेनात्मना ज्ञानाद्भिन्नेनाश्रितेन, यावता ज्ञानादेव सर्वसंकलनाप्रत्ययादिकं सेत्स्यति, किमात्मानान्तर्गडुकल्पेनेति, तथाहि-ज्ञानस्यैवचिद्रूपत्वाद् भूतैरचेतनैः कायाकारपरिणतैः सहसम्बन्धे सतिसुखदुःखेच्छाद्वेषप्रयत्नक्रिया:प्रादुष्यंति, तथासंकलनाप्रत्ययो भवान्तर गमनं चेति तदेवं व्यवस्थिते किमात्मना कल्पिते नेति ? अत्रोच्यते, नह्यात्मानमेकमाधारभूतमन्तरेणसंकलनाप्रत्ययो घटते । तथाहि-प्रत्येकमिन्द्रियैः स्वविषयग्रहणे सति परविषये चा प्रवृत्तेरेकस्य च परिच्छेतुरभावान्मयापञ्चाऽपिविषयाः परिच्छिन्ना इत्यात्मकस्य संकलनाप्रत्ययस्याभावइति । आलयविज्ञानमेक मस्तीति चेदेवं सत्यात्मनएवमानान्तरंभवता कृतस्यात् । न च ज्ञानाख्यो गुणो गुणिनमन्तरेण भवतीत्यवश्यमात्मना गुणिनाभाव्यमीति । स च सर्वव्यापी तद्गुणस्य सर्वत्रानुपलभ्ययानत्वात् घटवत् । नाऽपिश्यामाकतन्दुलमात्रोऽङ्गष्ठपर्वमात्रो वा, तावन्मात्रस्योपात्तशरीरा व्यापित्वात् । त्वक्पयंतशरीर व्यापित्वेन चोपालभ्यमान गुणत्वात् । तस्मात्स्थितभिदम्-उपात्तशरीरत्वक् पर्यन्तव्याप्यात्मेति । तस्य चानादिकर्म सम्बद्धस्य कदाचिदपि सांसारिकास्यात्मनः स्वरूपेऽनवस्थानात् सत्यप्यमूर्त्तत्वे मूर्तेन कर्मणा सम्बन्धो न विरुध्यते । कर्म सम्बन्धाच्च सूक्ष्मवादरैकेन्द्रियद्वित्रिचतुष्पञ्चेन्द्रियपर्याप्तापर्याप्ताद्यवस्था बहुविधाः प्रादुर्भवन्ति । तस्यचैकान्तेन क्षणिकत्वे ध्यानाध्ययन श्रमप्रत्यभिज्ञानाधभावः । एकान्तनित्यत्वे च नारकतियङ्मनुष्यामरगति परिणामाभावः स्थात्, तस्मातस्याद नित्यः स्यान्नित्य आत्मेत्यलमतिप्रसंगेन ॥८॥
टीकार्थ - चार्वाक मत का सूत्रकार "एएपंचमहब्भूया' इस पद को लेते हुए विवेचन करते है-पहले पृथ्वीआदि इन पांच महाभूतों की चर्चा की है, वे जब मिलकर शरीर के रूप में परिणत हो जाते है तो उन पंचमहाभूतों से अभिन्न एक चिद् रूप-ज्ञानस्वरूप आत्मा की उत्पत्ति होती है । उनका कथन है कि इन पांच भूतों के अतिरिक्त दूसरा कोई जीव या आत्मा नामक, पदार्थ, जिसकी दूसरे मतवादी कल्पना करते हैं, परलोक नहीं जाता-मरकर नया जन्म नहीं पाता, सुखदु:ख नहीं भोगता । वे इसे इस प्रकार सिद्ध करते हैं-पृथ्वीआदि भूतों के अतिरिक्त-उनके पृथक् आत्मा नामक कोई पदार्थ नहीं है, क्योंकि ऐसा कोई प्रमाण नहीं हैं जो उसका
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Translation AI Generated

It is inferred that the self has the power of self-awareness, which is a quality of consciousness. Consciousness is an extraordinary quality, and its existence in the aggregate of earth and other elements is established by the fact that it is not refuted. Similarly, the self exists because there is a perception of the collection of all objects perceived by the senses, like Devadatta, who is perceived as one by the five senses, each of which perceives a different aspect. Similarly, the self exists because the senses are the instruments of perception, and even when they are absent, the objects perceived by them are remembered, just as Devadatta is remembered even after the window is closed, because he was perceived through the window. Similarly, the existence of the self is also established by inference. For example, in the aggregate of earth and other elements, there is no existence of actions like attachment, karma, etc., and therefore, by inference, there must be a substance that is the common cause of actions like happiness, sorrow, desire, aversion, effort, etc., which is different from the elements, and that is the self. Thus, other inferences based on perception, inference, etc., are also to be considered, and their characteristic is:

**"Sixfold knowledge is the proof, where the object is not otherwise. If one postulates another unseen object, that is called inference."** (1)

Similarly, the existence of the self is also established by scripture, which says, **"There is a self, as the scriptures declare."** If one doubts this, then the self is established by the highest proof, perception, which is the most reliable of all proofs. The self is perceived because its qualities are knowledge, and knowledge is not different from its possessor. The self is perceived just as a cloth is perceived by the perception of its qualities like color, etc. For example, I am happy, I am sorrowful, I am this, I am that, and I am the self, which is directly perceived. I am directly aware of myself, because I am the form of self-awareness. My body is old, my actions are old, and I am different from my body, because I am described as being different from my body. Thus, many other proofs are also to be considered in establishing the existence of the self.

The statement, **"There is no consciousness other than the elements, because it is their effect, like a pot,"** is not appropriate, because the reason is not established. For example, consciousness is not the effect of the elements, because they do not have the quality of consciousness, and it is impossible to perceive the collection of consciousness as the effect of the elements. Thus, the self exists, and it is the basis of knowledge, which is different from the elements.

Now, if the self is the basis of knowledge, and it is different from knowledge, then how can it be the support of knowledge, since knowledge itself will be the cause of all perception, etc.? Or, is the self a mere concept within knowledge? For example, since knowledge is itself the form of consciousness, and it is related to the elements, which are inanimate and have the form of the body, then actions like happiness, sorrow, desire, aversion, effort, etc., arise, and there is perception, and there is movement from one life to another. Thus, if this is the case, then what is the need for the self?

It is said that the self is the one basis, and without it, perception does not occur. For example, when each sense perceives its own object, and it is inclined towards another object, then there is no one perceiver, and therefore, all objects are perceived as one, and there is no perception of the self. If it is said that there is one consciousness, the storehouse consciousness, then even in this case, the self is established, because it is the basis of this consciousness. And, the quality of knowledge cannot exist without its possessor, and therefore, the self, which is the possessor, must exist. And, it is all-pervasive, because its quality is not perceived in any place, like a pot. And, it is not as small as a grain of rice or as big as a thumb joint, because it pervades the body, which is acquired. And, it is perceived as pervading the body, from the skin to the end. Therefore, it is established that the self pervades the body, from the acquired body to the skin. And, since it is connected to karma, which is beginningless, it does not remain in the form of the self in the worldly existence, and therefore, even though it is formless, its connection with karma, which is formed, is not contradictory. And, due to the connection with karma, there are many different states, like subtle, gross, one-sense, two-sense, three-sense, four-sense, five-sense, etc., which arise. And, if it is completely momentary, then there will be no meditation, study, effort, or recognition. And, if it is completely eternal, then there will be no change in the states of hell, animal, human, and god. Therefore, it is not eternal, and it is not non-eternal, and therefore, it is the self. This is the excessive conclusion. (8)

**Commentary:**

The author of the Charvaka philosophy, taking the phrase **"These five great elements,"** argues that first, the five great elements, earth, etc., are discussed. When they combine and become the body, then from those five great elements, a self, which is the form of consciousness and knowledge, arises. They say that there is no other being or self, which other philosophers postulate, and that it does not go to the other world, it does not get a new birth after death, and it does not experience happiness and sorrow. They prove this by saying that there is no other substance called the self, apart from the elements, because there is no proof of its existence.