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 538

श्री सूत्रकृताङ्ग सूत्रम् । कमलाकरोद्घाटनपटीयानादित्योद्गमः प्रत्यहंभवन्नुपलक्ष्यते, तत्क्रिया च देशाद्देशान्तरावाप्त्याऽन्यत्र देवदत्तादौ प्रतीताऽनुमीयते। चन्द्रमाश्च प्रत्यहं क्षीयमाणः समस्त क्षयं यावत्पुनः कलाभि वृद्धया प्रवर्धमानः संपूर्णावस्था (स्थां) यां यावदध्यक्षेणैवोपलक्ष्यते। तथा सरितश्च प्रावृषि जलकल्लोलाविलाः स्यन्दमाना दृश्यन्ते । वायवश्च वान्तो वृक्षभङ्ग कम्पादिभिरनुमीयन्ते यच्चोक्तं भवता-सर्वभिदं माया स्वप्नेन्द्रजालकल्पमिति, तदसत्, यतः सर्वाभावे कस्यचिदमायारूपस्य सत्यस्याभावान्भायाया एवाभावः स्यात्, यश्च मायां प्रतिपादयेत् यस्य च प्रतिपाद्यते सर्वशून्यत्वे तयोरेवामावात्कुतस्तद्वयवस्थितिरिति? तथा स्वप्नोऽपि जाग्रदवस्थायां सत्यां व्वस्थाप्यते तस्या अभाव तस्याप्यभावः स्यात्ततः स्वप्नमभ्युपगच्छता भवता तन्नान्तरीयकतया जाग्रदवस्थाऽवश्यमभ्युपगता भवति, तदभ्युपगमे च सर्वशून्यत्वहानिः, न च स्वप्नोऽप्यभावरूप एव, स्वप्नेऽप्यनुभूतादेः सद्भावात्, तथा चोक्तम् -
"अणुहुयदिट्ठचिंतिय छयपयइवियारदेवयाऽणूया । सुमिणस्स निमित्ताई पुण्णं पावं च णाभावो ॥१॥" छाया - अनुभूतदृष्टचिन्तित श्रुतप्रकृति विकार देवतानूपाः । स्वप्नस्य निमित्तानि पुण्यं पापं न नाभावः ॥१॥
इन्द्रजालव्यव्यस्थाऽथपरसत्यतेव सति भवति, तदभावे तु केन कस्य चेन्द्रजालं व्यवस्थाप्येत ?, द्विचन्द्रप्रतिभासोऽपि रात्रौ सत्यामेकस्मिंश्च चन्द्रमस्युपलंभकसद्भावे च घटते न सर्वशून्यत्वे, न चाभावः कस्यचिदप्यत्यन्ततुच्छरूपोऽस्ति, शशविषाण कूर्मरोमगगनारविन्दादीनामत्यन्ताभावप्रसिद्धानां समास प्रतिपाद्यस्यैवार्थस्याभावो न प्रत्येकपदवाच्यार्थस्येति, तथाहि-शशोऽप्यस्ति विषाणमप्यस्ति किं त्वत्रशशमस्तकसमवायि विषाणं नास्तीत्येतत्प्रतिपाद्यते, तदेवं संबंधमात्रमय निषिध्यते नात्यन्तिको वस्त्वभाव इति, एवमन्यत्रापि द्रष्टव्यमिति। तिदेव(विद्यमानायामप्यस्तीत्यादिकायां क्रियायां निरुद्धप्रज्ञास्तीर्थिका अक्रियावादमाश्रिता इति ॥८॥ अनिरुद्धप्रज्ञास्तु यथावस्थितार्थं वेदिनो भवन्ति, तथाहि-अवधिमन:पर्यायकेवलज्ञानिनस्त्रैलोक्योदरविवरवर्तिनः पदार्थान् करतलामलकन्यायेन पश्यन्ति,समस्त श्रुतज्ञानिनोऽपि आगमवलेनातीतानागतानर्थान् विदन्ति, येऽप्यन्येऽष्टाङ्गनिमित्तपगरगास्तेऽपि निमित्तबलेन जीवादिपदार्थपरिच्छेदं विदधति, तदाह -
टीकार्थ - सर्व शून्यत्व वादी के सिद्धान्त का खण्डन करने हेतु सूत्रकार प्रतिपादित करते हैं-जैसे एक जन्म से अंधा व्यक्ति या जन्म के बाद अंधा बना व्यक्ति दीपक आदि के प्रकाश के साथ होता हुआ भी घड़ा, कपड़ा आदि पदार्थों को देख नहीं पाता, इसी प्रकार अक्रियावादी भी विद्यमान घट-पटादि पदार्थों के अस्तित्त्व को तथा स्पन्दन-हिलना डुलना आदि क्रियाओं को देख नहीं सकते । क्यों नहीं देख सकते ? क्योंकि उनका ज्ञान ज्ञानावरणीय आदि कर्म से आच्छादित-ढका हुआ है । सूर्य का उदय ग्वालों, स्त्रियों आदि से लेकर सभी में प्रसिद्ध है-सभी जानते हैं । सूर्य समग्र अंधकार का क्षय करता है । कमलों को उद्घाटितविकसित करता है । वह प्रतिदिन उदित होता हुआ उपलक्षित होता है, जैसे देवदत्त आदि गति करतेहुए एक देश से-एक स्थान से दूसरे स्थान में जाते हैं, उसी प्रकार सूर्य भी गति द्वारा एक स्थान से दूसरे स्थान में जाता है । चंद्रमा भी प्रतिदिन क्षीण होता हुआ सम्पूर्णतः क्षय को प्राप्त कर लेता है । फिर वह अपनी कलाभिवृद्धि द्वारा अभिवर्द्धित होता हुआ सम्पूर्णावस्था पा लेता है-परिपूर्ण रूप में वृद्धिगत हो जाता है, ऐसा प्रत्यक्ष उपलक्षित होता है । नदियां पावस में-वर्षा ऋतु में जल की कल्लोलों से-तरंगों से लहराती हुई बहती है । ऐसा प्रत्यक्ष देखा जाता है ।वृक्षों का भंग-टूटना, कम्पन-हिलना आदि द्वारा वायु के बहने का भी अनुमान होता है । जो आप इन समस्त वस्तुओं को माया स्वप्न तथा इन्द्रजाल के समान कल्पित या मिथ्या बतलाते हैं । यह समुचित नहीं है क्योंकि समस्त वस्तु का अभाव स्वीकार करने पर अमाया रूप किसी भी सत्य वस्तु का अस्तित्व न होने से माया का भी अस्तित्व टिक नहीं पायेगा, उसका भी अभाव सिद्ध होगा । जो माया का प्रतिपादन
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Translation AI Generated

The **Shri Sutra Kritanga Sutra** states: The rising of the sun, which is observed daily, is marked by the opening of lotuses and the beginning of the day. This action is also inferred from the movement of Devadatta and others from one place to another. Similarly, the moon, which wanes daily, reaches its complete depletion and then grows again with its phases, until it reaches its full state, which is observed by everyone. Likewise, rivers flow with waves of water during the rainy season. The wind is inferred from the breaking of trees, tremors, and other phenomena.

You say that all this is like illusion, a dream, or magic. This is not true, because if everything were non-existent, then there would be no truth to any illusory form, and thus illusion itself would be non-existent. And who would be the one to establish illusion, and what would be established if everything were void?

Similarly, dreams are established in the state of wakefulness, which is true. If wakefulness were non-existent, then dreams would also be non-existent. Therefore, by accepting dreams, you must also accept the state of wakefulness, which follows them. By accepting this, the concept of universal voidness is negated. Dreams are not simply non-existent, because they are experienced and have real effects. As it is said:

"**Anuhuyadiṭṭhacintiya chāyapayaiviyāradevayā'ṇūyā. Sumina'ssa nimittā'ī puṇṇaṁ pāvaṁ ca ṇābhāvo. ||1||**" (Shadow - experienced, seen, thought, heard, nature, change, divine forms. The causes of dreams are merit and demerit, not non-existence. ||1||)

Magic, too, is established in the presence of truth. If it were non-existent, then who would establish magic for whom? The appearance of two moons in the night also occurs when there is a single moon, which is perceived as real. This is not possible if everything were void. Nor is there any absolute non-existence of anything. The non-existence of things like the horns of a rabbit, the hair of a tortoise, the lotus in the sky, etc., is well-known. This refers to the non-existence of the meaning of the whole, not the meaning of each individual word. For example, the rabbit exists, and the horn exists, but it is stated that the horn that is connected to the head of the rabbit does not exist. Thus, only the connection is negated, not the absolute non-existence of the object. This should be understood in other contexts as well.

Those who are ignorant of the truth, the **Tirthikas**, cling to the doctrine of inaction, even though action exists.

Those who are wise, however, understand the truth as it is. For example, those who have attained **Kevala Jnana**, the perfect knowledge, see all objects in the three worlds as clearly as a fruit in the palm of their hand. Those who have complete knowledge of the scriptures understand past and future events through the scriptures. Others, who are skilled in the eightfold means of knowing, understand the nature of the soul and other objects through the power of these means. As it is said:

**Commentary:** To refute the doctrine of universal voidness, the Sutrakar states: Just as a blind person from birth, or one who became blind after birth, cannot see objects like pots, cloths, etc., even when they are in the presence of light from a lamp, etc., similarly, those who believe in inaction cannot see the existence of pots, cloths, etc., and the actions of moving, shaking, etc. Why can't they see these things? Because their knowledge is covered by karmas like **Jnana Avaraniya**, etc.

The rising of the sun is known to everyone, from cowherds to women. The sun destroys all darkness and opens lotuses. It is observed rising every day, just as Devadatta and others move from one place to another. Similarly, the sun also moves from one place to another.