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 49

स्वसमय वक्तव्यताधिकारः हैं, अंगुठे के पर्व-पेरवे के समान हैं ऐसा भी कुछ लोग कहते हैं । ऐसा नहीं हैं क्योंकि यदि आत्मा इतनी छोटी होगी तो उसे स्वपूर्वकृत कर्मवश जो शरीर प्राप्त है उसमें वह व्याप्त नहीं हो सकती । वह आत्मा सब अंगों से लेकर चमड़ी तक में व्याप्त पाई जाती है । इससे ऐसी स्थिति बनती है यह प्रमाणित होता है कि आत्मा समग्र देह में त्वचा पर्यन्त परिव्याप्त है।
जो आत्मा संसारावस्था में है वह अनादिकाल से कर्मबंध से बंधी हुई है । वह अपने स्वरूप में अनवस्थित है-स्थित नहीं है । अतः अमूर्त होने के बावजूद उसका मूर्त कर्म के साथ संबंध होता है । उसमें कोई बाधा ही नहीं आती । कर्मों के साथ बंधे होने के कारण सूक्ष्म, स्थूल, एकेंद्रिय, द्विइंद्रिय, त्रिइंद्रिय, चतुरिइंद्रिय, पंचेंद्रिय पर्याप्त तथा अपर्याप्त आदि बहु प्रकार की स्थिति में से वह गुजरती है।
____ यदि आत्मा एकान्त रूप से क्षणिक-क्षणवर्ती हो तो ध्यान, अध्ययन, प्रयत्न और पहचान आदि उसमें घटित नहीं होते-टिक नहीं पाते । यदि उसे एकान्त रूप से नित्य माना जाय तो वह नारक, तिर्यक्, मनुष्य
और देव गति के रूप में परिणत नहीं हो सकती । अतः आत्मा स्यात् नित्य-एक अपेक्षा से नित्य तथा स्यात् अनित्य-एक अपेक्षा से अनित्य है । इस संबंध में और अधिक विस्तार आवश्यक है।
जहा य पुढवीथूमे, एगे नाणाहि दीसइ ।
एवं भो ! कसिणे लोए, विन्नू नाणाहि दीसइ ॥९॥ छाया - यथा च पृथिवीस्तूप एको नानाहि दृश्यते ।
एवं भोः ! कृत्स्नो लोकः विद्वान् नाना हि दृश्यते ॥ अनुवाद - जैसे पृथ्वी का एक स्तूप, समूह या पिंड भिन्न-भिन्न रूपों में दृष्टिगोचर होता है उसी तरह एक ही आत्मा समस्त जगत में भिन्न-भिन्न रूपों में दिखाई देती है ।
टीका - साम्प्रतमेकात्याद्वैतवादमुद्देशार्थाधिकारप्रदर्शितं पूर्वपक्षायितुमाह दृष्टान्तबलेनैवार्थस्वरूपावगते: पूर्वं दृष्टान्तोपन्यासः, यथेत्युपदर्शने, चशब्दोऽपिशब्दार्थे, स च भिन्नक्रम एके इत्यस्यानन्तरं दृष्टव्यः, पृथिव्येव स्तूपः पृथिव्या वास्तूपः पृथिवीसंघाताख्योऽवयवी,सचैकोऽपि यथा नानारूपः-सरित्समुद्रपर्वतनगरसन्निवेशाद्याधारतया विचित्रो दृश्यते निम्नोन्नतमृदुकठिनरक्तपीतादिभेदेन वा दृश्यते, न च तस्य पृथिवीतत्त्वस्यैतावता भेदेन भेदो भवति, “एवम्' उक्तरीत्या 'भो' इति परमान्त्रणे कृत्स्नोऽपि लोक:-चेतनाचेतनरूप एको विद्वान् वर्तते इदमत्र हृदयम्-एक एव ह्यात्मा विद्वान ज्ञानपिण्डः पृथिव्यादिभूताद्याकारतया नाना दृश्यते, न च तस्यात्मन एतावताऽऽत्मतत्त्वभेदो भवति, तथा चोक्तम्
"एक एव हि भूतात्मा, भूते भूते व्यवस्थितः । एकधा बहुधा चैव, दृश्यते जलचन्द्रवत् ॥१॥____ "तथा 'पुरुष एवेदं सर्वं यद्भुतं यच्चं भाव्यं उतामृतत्वस्येशानो यदन्नेनातिरोहति, यदेजति यन्नेजति यद् दूरे यदु अन्तिके यदन्तरस्य सर्वस्य यत्सर्वस्यास्या बाह्यतः' इत्यात्या द्वैतवादः ॥९॥"
___ टीकार्थ - अब शास्त्रकार पहले उद्देशक के विवेचन के अन्तर्गत चर्चित एकात्मवाद या अद्वैतवाद को पूर्व पक्ष के रूप में उपस्थित करते हैं ।
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Translation AI Generated

The statement of self-time is like the joints of the thumb, some people say. This is not so, because if the soul were so small, it could not be present in the body it has obtained due to its own past karma. That soul is found pervading from all the limbs to the skin. This creates a situation that proves that the soul is pervading the entire body up to the skin.
The soul that is in the state of samsara is bound by karma from time immemorial. It is not established in its own nature - it is not situated. Therefore, despite being formless, it has a relationship with the form of karma. There is no obstacle in it. Due to being bound with karma, it passes through many types of states, such as subtle, gross, one-sense, two-sense, three-sense, four-sense, five-sense, sufficient and insufficient.
If the soul is momentary in its solitary form, then meditation, study, effort and recognition etc. do not occur in it - they do not last. If it is considered eternal in its solitary form, then it cannot be transformed into the states of hell, animal, human and god. Therefore, the soul is eternal in one respect and non-eternal in another. More elaboration is needed in this regard.
Just as one stupa of the earth appears in many ways, so too, O friend, the whole world appears in many ways.
Commentary - Now the author presents the monism or non-dualism discussed earlier under the discussion of the first proposition as the opposing view. To understand the meaning of the statement, an example is given. The word "yathā" indicates an example, and the word "cha" means "and". It should be seen after the words "different order" and "one". The stupa of the earth is the real stupa of the earth, the group of earth, the constituent part, and even though it is one, it appears in many forms - it is seen as diverse due to being the basis of rivers, seas, mountains, cities, settlements, etc., or it is seen as diverse due to being low, high, soft, hard, red, yellow, etc. But there is no difference in the earth element due to this difference. In the same way, "O friend", the whole world - conscious and unconscious - is one wise being. This is the heart of the matter - the one soul, the wise being, the mass of knowledge, appears in many forms like earth, etc., and there is no difference in the soul element due to this. Thus it is said:
"One is the soul of beings, established in every being. It is seen in one way and in many ways, like water and the moon."
And "This whole thing, whatever is wonderful, whatever is to be, the lord of immortality, whatever grows by food, whatever moves, whatever does not move, whatever is far, whatever is near, whatever is within, whatever is outside of all this, is indeed the Purusha." This is dualism.
_ Commentary - Now the author presents the monism or non-dualism discussed earlier under the discussion of the first proposition as the opposing view.
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