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 57

स्वसमय वक्तव्यताधिकारः
नहीं है । अतएव आगमकार 'सव्वं कुव्वं न विज्जई' इन शब्दों द्वारा आत्मा के एक स्थान से अन्य स्थान पर जाना आदि परिस्पंदनात्मक-गत्यात्मक क्रियाओं का करना बतलाते हैं । आत्मा को जब सर्वव्यापी और मूर्त्तत्व रहित माना जाता है तब उसकी स्थिति आकाश जैसी बनती है । आकाश जिस प्रकार निष्क्रिय-क्रिया शून्य है उसी प्रकार वह भी क्रिया विरहित होगी । कहा गया है-सांख्य दर्शन में आत्मा अकर्ता-कर्तृत्वरहित, निर्गुणसत्व रजस तमस गुण रहित तथा अभोक्ता-कर्मों के फल के भोक्तृत्व से विवर्जित है । दूसरे शब्दों में वह किसी क्रिया का कर्ता नहीं है, गुण रहित है, कर्मफल भोग रहित है । इस प्रकार आत्मा का अकारकत्त्व सिद्ध होता है।
इस गाथा में 'तु' शब्द का प्रयोग पूर्व वर्णित सिद्धान्तवादियों से सांख्यवादी सैद्धान्तिकों का भेद सूचित करने के लिये हुआ है । वे सांख्य दर्शन में विश्वास रखने वाले जैसा पहले बतलाया गया कि आत्मा को कर्तृत्त्व रहित बताने की धृष्टता-दुराग्रह या ढीठपन करते हैं तथा स्थान-स्थान पर पुनः-पुनः ऐसा प्रतिपादित करते हैं कि प्रकृति ही क्रियाशील है । पुरुष-आत्मा उस क्रिया के फलका भोक्ता-भोगने वाला है । बुद्धि जिस अर्थ को अध्यवसित-परिज्ञात करती है, आत्मा उसका अनुभव करती है यह अकारकवादियों का मत हैं ।
जे ते उ वाइणो एवं, लोए तेसिं कओ सिया ? तमाओ ते तमं जंति मंदा आरंभनिस्सिया ॥१४॥ छाया - ये ते तु वादिन एवं, लोकस्तेषां कुतः स्यात् ?
तमसस्ते तमो यान्ति, मंदा आरंभनि:श्रिताः ॥ अनुवाद - जो वादी इस प्रकार आत्मा को कर्तृत्त्व रहित-अकरणशील मानते हैं, उनके सिद्धान्त के अनुसार-यदि उनके सिद्धान्त को स्वीकार कर लिया जाय तो इस लोक-चार गतियों से युक्त संसार का अस्तित्व ही कैसे सिद्ध हो सकता है-वैसा होने से उसका अस्तित्व सिद्ध नहीं हो सकता । ऐसे सिद्धान्त का निरुपण करने वाले मंद-अज्ञान से युक्त हैं । वे हिंसादि आरम्भों में संसक्त-संलग्न है । फलतः वे एक अंधकार से निकलकर दूसरे अंधकार में एक प्रकार के अज्ञान से निकल कर दूसरे अज्ञान में प्रवृष्ट होते हैं-उत्तरोत्तर अज्ञान प्राप्त करते जाते हैं।
टीका-साम्प्रतं तज्जीवतच्छरीराकारकवादिनोर्मतं निराचिकीर्षुराह-तत्र ये तावच्छरीराव्यतिरिक्तात्मवादिनः 'एव' मिति पूर्वोक्तया नीत्या भूताव्यतिरिक्तमात्मानमभ्युपगतवन्तस्ते निराक्रियन्ते-तत्र यत्तैस्तावदुक्तम्-'यथा न शरीराद्भिन्नोऽस्त्यात्मे' ति तदसंगतं, यतस्तत्प्रसाधकं प्रमाणमस्ति, तच्चेदम्-विद्यमानकर्तृकमिदं शरीरम्, आदिमत्प्रतिनियताकारत्वात्, इह यद्यदादिमत्प्रतिनियताकारं तत्तद्विद्यमानकर्तृकं दृष्टं, यथा घटः, यच्चाऽविद्यमानकर्तृकं तदादिमत्प्रतिनियताकारमपि न भवति, यथाऽऽकाशम्, आदिमत्प्रतिनियताकारस्य चसकर्तृत्वेन व्याप्तेः, व्यापकनिवृत्तौ व्याप्यस्य विनिवृत्तिरिति सर्वत्र योजनीयम् । तथा विद्यमानाधिष्ठातृकानीन्द्रियाणि करणत्वात्, यद्यदिह करणं तत्तद्विद्यमानाधिष्ठातृकं दृष्टं, यथा दण्डादिकमिति, अधिष्ठातारमन्तरेण करणत्वाऽनुपपत्तिः यथाऽऽकाशस्य, हृषीकाणांचाधिष्ठाताऽऽत्मा, स च तेभ्योऽन्य इति, तथा विद्यमानाऽऽदातृकमिदमिन्द्रियविषयकदम्बकम्, आदानादेयसद्भावात्, इह यत्र यत्राऽऽदानादेयसद्भावस्तत्र तत्र विद्यमान आदाता-ग्राहको दृष्टः, यथा
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Translation AI Generated

The statement of self-time authority is not there. Therefore, the Agamkaras say in the words "Savvam kuvvam na vijjai" that the soul moves from one place to another, etc., and performs actions that are pulsating and dynamic. When the soul is considered all-pervasive and without form, its state becomes like that of space. Just as space is inactive and devoid of action, so too is it devoid of action. It has been said in the Sankhya philosophy that the soul is inactive, devoid of agency, devoid of the qualities of sattva, rajas, and tamas, and devoid of the enjoyment of the fruits of actions. In other words, it is not the doer of any action, it is devoid of qualities, and it is devoid of the enjoyment of the fruits of actions. Thus, the inactivity of the soul is proved.

In this verse, the word "tu" is used to indicate the difference between the previously mentioned proponents of the theory and the Sankhya theorists. As mentioned earlier, those who believe in the Sankhya philosophy dare to assert that the soul is devoid of agency, and they repeatedly assert that nature is the only active principle. The soul-purusha is the enjoyer of the fruits of that action. The intellect understands the meaning, and the soul experiences it. This is the view of the inactive theorists.

"Je te u vaino evam, loe tesin kao sia? Tamao te tamm janti manda aaramhnissia." ||14||
Shadow - "Ye te tu vadin evam, lokas tesam kutah syat?
Tamasaste tamo yanti, manda aaramhnisritah."
Translation - "Those who argue that the soul is inactive and devoid of action, according to their theory, if their theory is accepted, how can the existence of this world, which is full of four movements, be proved? Its existence cannot be proved by such a theory. Those who expound such a theory are full of ignorance. They are attached to the beginnings of violence, etc. As a result, they move from one darkness to another, from one ignorance to another, and they acquire more and more ignorance."

Commentary - "Now, wishing to refute the view of those who believe that the body is the doer, he says - "Those who believe that the soul is not different from the body, having accepted the soul as different from the elements, as stated earlier, are refuted. What they have said - "Just as the soul is not different from the body," is not correct, because there is evidence to support it. And this is it - this body is made by a doer, because it has a definite form from the beginning. Here, whatever has a definite form from the beginning is seen to be made by a doer, such as a pot. And whatever is not made by a doer does not have a definite form from the beginning, such as space. Because the pervasiveness of the one who has a definite form from the beginning is the pervasiveness of the doer. The disappearance of the pervader means the disappearance of the pervaded. This should be applied everywhere. Similarly, the senses are made by a doer, because they are instruments. Here, whatever is an instrument is seen to be made by a doer, such as a stick, etc. The instrument cannot exist without a doer, just as space cannot exist. The soul is the doer of the senses, and it is different from them. Similarly, this group of objects of the senses is made by a doer, because there is the existence of the giver and the receiver. Here, wherever there is the existence of the giver and the receiver, there is seen a giver-receiver, such as...
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