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 535

श्री समवसरणाध्ययनं . कोई उसका निषेध करता है । नवीन का विपरीत अर्थ करता है । उसी प्रकार बौद्ध आदि दार्शनिकों ने जैनों द्वारा उपस्थापित सत् हेतुओं में-यथार्थ कारणों में छल का प्रयोग किया है । यहां प्रयुक्त 'च' शब्द से दूसरे भी अयुक्तियुक्त दोष सूचित है । बौद्धों ने अपने दर्शन में कर्म को एक पक्ष तथा द्विपक्ष आदि के रूप में स्वीकार किया है । अथवा वे बौद्ध आदि कर्म को षडायतन के रूप में अभिहित करते हैं । श्रोत आदि इंद्रियां जिनके उपादान कारण हैं-आश्रवद्वार हैं, उन्हें षडायतन कहा जाता है । बौद्धों के अनुसार कर्म की षडायतन के रूप में ऐसी मान्यता है ।
ते एवमक्खंति अबुझमाणा, विरुवरुवाणि अकिरियवाई। जे मायइत्ता बहवे मणूसा, भमंति संसार मणोवदग्गं ॥६॥ छाया - त एवमाचक्षतेऽबुध्यमानाः विरुपरुपाण्यक्रियावादिनः ।
यमादाय वहवो मनुष्याः भ्रमन्ति संसारमनवदग्रम् ॥ अनुवाद - जो वस्तु के यथार्थ स्वरूप को नहीं जानते वे अक्रियावादी तरह तरह के सिद्धान्तों का-शास्त्रों का प्रतिपादन करते हैं जिनका अवलम्बन लेकर बहुत से लोग अनन्त काल तक संसार में भटकते रहते हैं।
टीका - साम्प्रतमेतदुषणायाह-'ते' चार्वाक बौद्धादयोऽक्रियावादिन एवमाचक्षते' सद्भावमबुध्यमाना: मिथ्यामलपट लावृतात्मानः परमात्मानं च व्युद्ग्राहयन्तो 'विरुपरुपाणि' नानाप्रकाराणि शास्त्राणि प्ररुपयन्ति, तद्यथा
"दानेन महाभोगाश्च देहिनां सुरगतिश्च शीलेन । भावनया च विमुक्तिस्तपसा सर्वाणि सिध्यन्ति ॥१॥"
तथा पृथिव्यापस्तेजो वायुरित्येतान्येव चत्वारि भूतानि विद्यन्ते, नापरः कश्चित्सुखदुःखभागात्मा विद्यते, यदि वैतान्यप्याविचारितरमणीयानि न परमार्थतः सन्तीति स्वप्नेन्द्रजालमरुमरीचिकानिचयद्विचन्द्रादिप्रतिभासरूपत्वात्सर्वस्येति । तथा 'सर्वं क्षणिकं निरात्मकं' 'मुक्तिस्तु शून्यतादृष्टेस्तदर्थाः शेषभावना' इत्यादीनि नानाविधानि शास्त्राणि व्युद्ग्राहयन्त्यक्रियात्मानोऽक्रियावादिन इति । ते च परमार्थमबुध्यमाना यद्दर्शनम् 'आदाय' गृहीत्वा वहवो मनुष्याः संसारम् 'अनवदग्रम्' अपर्यवसानमरहट्टघटीन्यायेन 'भ्रमन्ति' पर्यटन्ति, तथाहि-लोकायतिकानां सर्वशून्यत्वे प्रतिपाद्ये न प्रमाणमस्ति, तथा चोक्तम् -
"तत्त्वान्युपप्लुतानीति, युक्त्यभावे न सिध्यति । साऽस्ति चेत्सैव नस्तत्त्वं, तत्सिद्धौसर्वमस्तुसत् ॥१॥
नच प्रत्यक्षमेवैकं प्रमाणम्, अतीतानागतभावतया पितृनिबन्धनस्यापि व्यवहारस्यासिद्धेःततःसर्वसंव्यवहारोच्छेदः स्यादिति । बौद्धानामप्यत्यन्तक्षणिकत्वेन वस्तुत्वाभावः प्रसजति, तथाहि-यदेवार्थक्रियाकारि तदेव परमार्थतः सत्, न च क्षणः क्रमेणार्थ क्रियां करोति, क्षणिकत्वहानेः, नापि योगपद्येन, [तत्कार्याणां] एकस्मिन्नेव क्षणे सर्वकार्यापत्तेः, न चैतददृष्टमिष्टं वा, न च ज्ञानाधारमात्मानं गुणिनमन्तरेण गुणभूतस्य संकलनाप्रत्ययस्य सद्भाव इत्येतच्च प्रागुक्त प्रायं, यच्चोक्तं-'दानेन महाभोगा' इत्यादि तदार्हतैरपि कथञ्चि दिष्यत एवेति, न चाभ्युपगमा एव बाधायै प्रकल्प्यन्त इति ॥६॥
टीकार्थ - इस मत के दोष प्रकट करने हेतु सूत्रकार कहते हैं-चार्वाक एवं बौद्ध आदि अक्रियावादी जैसा पहले वर्णित किया गया है-अक्रियावाद का आख्यान करते हैं । वे वास्तव में सही तत्त्व को नहीं जानते, उनका हृदय मिथ्यात्त्व के मलपटल से-मैल के समूह से आवृत है । वे अपना सिद्धान्त औरों को तथा अपने
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Translation AI Generated

## The Study of Samvasarana

Someone prohibits it. It means the opposite of new. In the same way, Buddhist and other philosophers have used deception in the true reasons established by the Jains - in the real causes. The word 'ch' used here also indicates other unreasonable faults. Buddhists have accepted karma in their philosophy as one side and two sides, etc. Or they call karma as ṣaḍāyatana. The senses like hearing, etc., which are the material causes - the doors of inflow, are called ṣaḍāyatana. According to Buddhists, there is such a belief about karma as ṣaḍāyatana.

**Verse 6:**

They thus speak, not understanding, proponents of various false doctrines.
Taking them on, many people wander in the world, without any true understanding.

**Commentary:**

The author of the sutra says, "They" - the Cārvāka, Buddhists, etc., who are proponents of inaction, speak thus. They do not understand the true nature of things, their hearts are covered with the veil of falsehood. They present various kinds of scriptures, such as:

"By giving, one obtains great pleasures, and the heaven of the gods, by virtue. By meditation, one attains liberation, by austerity, all things are achieved."

And, "There are only four elements: earth, water, fire, and air. There is no other self, the experiencer of pleasure and pain. If these are also not real, then everything is like a dream, a magic show, a mirage, a double moon, etc."

And, "Everything is momentary and without self. Liberation is the realization of emptiness, the rest are just thoughts."

Thus, they present various kinds of scriptures, being proponents of inaction, who are themselves inactive. They, not understanding the true nature of things, take on their philosophy, and many people wander in the world, without any true understanding, like a rat in a cage. For example, there is no proof for the Lokāyata's claim that everything is void. As it is said:

"The truths are submerged, without reason, they cannot be established. If it exists, then it is not the truth, if it is established, then everything must be true."

Nor is perception the only proof, because the past and future are not directly perceived, and the validity of the relationship with the father is not established. Therefore, all social interaction would be destroyed. Also, the Buddhists' claim that everything is momentary leads to the absence of reality. For example, whatever is the cause of action is truly real. But a moment does not cause action gradually, because of its momentary nature. Nor does it cause action collectively, because all actions would occur in the same moment. This is not desirable, nor is it the basis of knowledge. Without a self, a knower, there is no possibility of the perception of a collection of qualities. This has been said before. And what is said, "By giving, one obtains great pleasures," etc., is also desirable in some way. But these are not accepted as objections.