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 531

श्री समवसरणाध्ययनं इसलिये क्रिया निष्पन्न नहीं होती । तज्जनित कर्मबन्ध भी नहीं होता । इस प्रकार जो अक्रियावाद में विश्वास करते हैं वे नास्तिकवादी हैं । वे सब पदार्थों का अपलाप-खण्डन करते हुए कर्मबन्ध की आशंका से क्रिया का प्रतिषेध करते हैं । सांख्य दर्शन में विश्वास करने वाले आत्मा को सर्वव्यापक मानते हैं । अतः वे भी क्रिया को स्वीकार नहीं करते । वे अक्रियावादी हैं। लोकायतिक, बौद्ध तथा सांख्य मतवादी विचार-विमर्श बिना अज्ञानपूर्वक इस सिद्धान्त को प्रतिपादित करते हैं । वे ऐसा निरूपित करते हैं कि हमारे सिद्धान्तों के अनुसार ही पदार्थों का स्वरूप यथार्थतः अवभाषित होता है-घटित होता है । ऐसा कहना अज्ञान पूर्ण है । इस प्रकार इस श्लोक के पूर्वार्द्ध को कौवे की आँखों के-गोलक-कनिनीका (काकाक्षि गोलक न्याय) के उदाहरण से अक्रियावादी के मत में आयोजित करना चाहिये । अब सूत्रकार अक्रियावादियों के अज्ञानमूलक उपक्रम को बताने हेतु कहते
सम्मिस्सभावं च गिरा गहीए, से मुम्मुई होइ अणाणुवाई । इमं दुपक्खं इममेगपक्खं, आहंसु छलायतणं च कम्मं ॥५॥ छाया - सम्मिश्रभावञ्च गिरा गृहीते, स मूकमूकोभवत्यननुवादी ।
इदं द्विपक्ष मिदमेकपक्ष माहुच्छलायतनञ्च कर्म ॥ अनुवाद - पहले जिनका वर्णन हुआ है वे मतवादी अपनी वाणी द्वारा स्वीकृत पदार्थों का निषेध करते हुए सम्मिश्रभाव को-पदार्थ की सत्ता तथा असत्ता दोनों को स्वीकार करते हैं । वे स्याद्वाद में विश्वास रखने वाले वादियों के वचनों का अनुवाद करने में-प्रतिउत्तर देने में असमर्थ होकर मूक-चुप हो जाते हैं । वे अपने वाद को प्रतिपक्ष रहित तथा दूसरों के वाद को प्रतिपक्ष सहित मानते हैं । वे स्याद्वादियों के सिद्धान्तों का खंडन करने हेतु छलपूर्ण वाणी का प्रयोग करते हैं ।
टीका - स्वकीयया गिरा-वाचा स्वाभ्युपगमेनैव 'गृहीते' तस्मिन्नर्थे नान्तरीयकतया वा समागते सति तस्याऽऽयातस्यार्थस्य गिरा प्रतिषेधं कुर्वाणाः 'सम्मिस्रीभावम्' अस्तित्वनास्तित्वाभ्युपगमं ते लोकायतिकादयः कर्वन्ति. वाशब्दात्प्रतिषेधे प्रतिपाद्येऽस्तित्वमेव प्रतिपादयन्ति. तथाहि-लोकायतिकास्तावत्स्वशिष्येभ्यो जीवाद्यभावप्रतिपादकं, शास्त्रं प्रतिपादयन्तो नान्तरीकतयाऽऽत्मानं कर्तारं कारणं च शास्त्रं कर्मतापन्नांश्च शिष्यानवश्यमभ्युपगच्छेयु, सर्वशून्यत्वे त्वस्य त्रितयस्याभावान्मिश्रीभावो व्यत्ययो वा । बौद्धा अपि मिश्रीभावमेवमुपगताः, तद्यथा -
"गन्ता चनास्ति कश्चिद्गतयः षड् बौद्धशासनेप्रोक्ताः गम्यत इति च गतिः स्याच्छुतिः कथं शोभना बौद्धी?॥१॥
तथा-'कर्म (च) नास्ति फलं चास्ती फलं चास्ती'त्यसतिचात्मनि कारके कथं षङ्गतयः? ज्ञानसन्तानस्यापि संतानि व्यतिरेकेण संवृतिमत्त्वात् क्षणस्य चास्थितत्वेन क्रियाऽभावान्न नानागतिसंभवः सर्वाण्यपि कर्माण्यबन्धनानि प्ररूपयन्ति स्वागमे, तथा पञ्च जातक शतानि च बुद्धस्योपदिशन्ति, तथा -
"माता पितरौ हत्वा बुद्ध शरीरे च रुधिरमुत्पाद्य । अर्हद्वधं च कृत्वा स्तूपं भित्त्वा च पञ्चैते ॥१॥
आवीचिनरकं यान्ति ।" एवमादिकस्यागमस्य सर्वशून्यत्वे प्रणयनमयुक्तिसंगतं स्यात्, तथा जातिजरामरणरोगशोकोत्तममध्यमाधमत्वानि च न स्युः, एष एव च नानाविधकर्मविपाको जीवास्तित्वं कर्तृत्वं कर्मवत्त्वं चावेदयति, तथा
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Translation AI Generated

The study of the Samvasarana is not performed, therefore karma-bandha does not occur. Those who believe in akriya-vada are therefore atheists. They deny all substances and prohibit action due to the fear of karma-bandha. Those who believe in the Sankhya philosophy consider the soul to be all-pervasive. Therefore, they also do not accept action. They are akriya-vadis. Lokayatika, Buddhist, and Sankhya thinkers, without proper understanding, advocate this principle. They claim that the nature of substances is truly defined and manifested according to our principles. This is ignorant. Thus, the first part of this verse should be explained using the example of the eye-ball of a crow (kakaakshi golak nyaya) to illustrate the view of the akriya-vadis. Now, the sutra-kara, to explain the ignorant approach of the akriya-vadis, says:

"Sammisrabhavam cha gira ghahie, se mummui hoi anaanuwai. Iman dupakhan immegpakhan, ahansu chalaayanam cha kamma." ||5||

Commentary: "Sammisrabhavam cha gira grihite, sa mukamuko bhavati ananuvadi. Idam dvipakha midamekapakha mahu chalaayatanam cha kamma." ||5||

Translation: The aforementioned thinkers, by accepting substances through their words, deny them by accepting sammisrabhava - the existence and non-existence of substances. They are unable to respond to the words of those who believe in syadvada, becoming silent. They consider their own view as without opposition and the views of others as having opposition. They use deceitful language to refute the principles of syadvadis.

Commentary: By accepting their own words, they deny the meaning of those words. When the meaning is accepted, they deny it through their words. Thus, Lokayatika and others accept sammisrabhava - the existence and non-existence of substances. The word "va" indicates that they only accept existence in their denial. For example, Lokayatika, while teaching their disciples, would necessarily accept the existence of the soul, the doer, and the scriptures as the cause, and the disciples as the recipients of karma. If everything were void, then these three would not exist, and there would be no mixture or contradiction. Buddhists also accept sammisrabhava in the same way. For example:

"There is no traveler, nor are there six paths mentioned in the Buddhist scriptures. If there were a path to be traveled, how could the Buddhist teachings be considered beautiful?" ||1||

Similarly, "There is no karma, but there is fruit. There is fruit, but there is no self as the doer." How can there be six paths if there is no self as the doer? Since the stream of knowledge is relative and momentary, and action does not exist, there is no possibility of different paths. They present all actions as bonds, accepting their own view. Similarly, the five Jataka stories of the Buddha teach:

"Those who kill their mother and father, produce blood in the body of the Buddha, kill an Arhat, and break a stupa, these five..." ||1||

"...will go to Avici hell." If everything were void, then this teaching would be unreasonable. Similarly, there would be no birth, old age, death, disease, sorrow, or distinctions of high, medium, and low. This very karma-vipaka reveals the existence of the soul, its agency, and the existence of karma. Similarly,