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 66

श्री सूत्रकृताङ्ग सूत्रम् । न स्यात्, ततश्चात्मनोऽकर्तृत्वे कर्मबन्धाभावस्तदभावाच्च को वेदयति न कश्चित्सुखदुःखादिकमनुभवतीत्यर्थः एवं चसति कृतनाशः स्यात् तथा असतश्चोत्पादाऽभावे येयमात्मनः पूर्वभवपरित्यागेनापरभवोत्पत्ति लक्षणा पंचधा गतिरूच्यते सान स्यात्, ततश्चमोक्षगतेरभावाद्दीक्षादिक्रियाऽनुष्ठान मनर्थकमापद्येत, तथाऽप्रच्युतानुत्पन्नस्थिरैकस्वभावत्वे चात्मनो देवमनुष्यगत्यागती तथा विस्मृतेभावात् जातिस्मरणादिकं च न प्राप्नोति,यच्चोक्तं 'सदेवोत्पद्यते' तदप्यसत्, यतो यदि सर्वथा सदेव कथमुत्पादः ?' उत्पादश्चेत् न तर्हि सर्वथा सदिति, तथा चोक्तम् -
"कर्मगुण व्यपदेशाः प्रागुत्पत्ते न सन्ति यत्तस्मात् । कार्यमसद्विज्ञेयं क्रियाप्रवृत्तेश्च कर्तृणाम् ॥१॥" तस्मात्सर्वपदार्थानां कथञ्चिन्नित्यत्वं सदसत्कार्यवादश्चेत्यवधार्य, तथा चाभिहितम् -
"सर्वव्यक्तिषु नियतं क्षणे क्षणेऽन्यत्वमथ च न विशेषः। सत्योश्चित्यपचित्यो राकृतिजाति व्यवस्थानात्॥१॥" इति, तथा -
"नान्वयः सहि भेदत्वान्न भेदोऽन्वयवृत्तिः मृद्भेदद्वयसंसर्गवृत्तिर्जात्यन्तरं घटः ॥२॥" ॥१६॥ टीकार्थ - पृथ्वी आदि भूतों की शाश्वता का पुनः प्रतिपादन करते हुए आगमकार कहते हैं
पृथ्वी आदि पांच महाभूत और छट्ठी आत्मा-ये छहों पदार्थ कभी नष्ट नहीं होते । नाश निर्हेतुक-कारण रहित सहेतुक-कारण सहित-दो प्रकार का है । इन दोनों ही प्रकार से ये पदार्थ विनष्ट नहीं होते । बौद्धों के अनुसार बिना किसी हेतु के स्वतः ही पदार्थों का विनाश हो जाता है । वे कहते हैं-जाति पदार्थों का जन्म या उत्पत्ति ही उनके विनाश का कारण कहा जाता है । जो समुत्पन्न होते ही ध्वस्त नहीं होता-नष्ट नहीं होता, वह तत्पश्चात् किसी कारण द्वारा नष्ट हो सकता है । वैशेषिक दर्शन के आस्थावान जन लकुट-यष्टिका या लाठी आदि के कारण से उनके प्रहार से-आघात या चोट से पदार्थों का जो विनाश होता है उसे सहेतुक कहते हैं, क्योंकि उसके नाश में ये हेतु बने रहते हैं। यह नाश सहेतुक या कारण सहित कहा जाता है क्योंकि लट्ठी आदि कारणों का वहां नाश रूप कार्यों में उपयोग हुआ है । आत्मषष्ठवादियों का यह मन्तव्य है कि इस दोनों प्रकार के सहेतुक और निर्हेतुक नाश द्वारा आत्मा का और लोक का नाश नहीं होता । ऐसा आत्मषष्ठवादियों का अभिप्राय है । अथवा चेतनात्मक स्वभाव युक्त आत्मा तथा अचेतन स्वरूप युक्त पांचभूत अपने स्वरूप से कभी च्युत नहीं होते, नष्ट नहीं होते क्योंकि पृथ्वी, अप-जल, तेज-अग्नि, वायु तथा आकाश अपने स्वरूप का कभी परित्याग नहीं करते-अपने स्वरूप में निमग्न रहते हैं । अतएव वे नित्य हैं तथा यह जगत भी जैसा है, उससे कभी और तरह का नहीं हो जाता, इसलिये नित्य है । आत्मा भी नित्य ही है क्योंकि वह किसी द्वारा की गयी या बनायी गयी नहीं है, गीता में इस संबंध में कहा है-आत्मा को शस्त्र छिन्न-भिन्न नहीं कर सकते, काट नहीं सकते, अग्नि उसे दग्ध नहीं कर सकती-जला नहीं सकती, पानी उसे क्लिन् नहीं कर सकताभीगो नहीं सकता, वायु उसका शोषण नहीं कर सकती-इसे सुखा नहीं सकती, यह आत्मा अछेद्य-छेदन न किये जाने योग्य है-इसका छेदन नहीं किया जा सकता, यह अभेद्य-भेदन न किये जाने योग्य है, यह अविकार्यविकृत न होने योग्य है, इसमें कोई विकार या विपरीणमन उत्पन्न नहीं होता, यह नित्य है सर्वगत-सर्वव्यापक है, यह स्थाणु-स्थिरतायुक्त है, चलन-विचलन रहित है, यह सनातन-सदा से चला आता है ।
सत्कार्यवाद की चर्चा करते हुए कहते हैं-पृथ्वी आदिपांच भूत तथा छट्ठी आत्मा नित्य है । इनका सर्वदा अस्तित्व है । इस कारण असद्-जो सत् नहीं है-कभी उत्पन्न नहीं होता-सभी पदार्थ सर्वत्र सत्-विद्यमान है । यदि वे असत् हो तो उनमें कर्ता कर्म करण आदि कारकों का व्यापार नहीं हो सकता। इससे सत्कार्यवाद
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Translation AI Generated

## The Sutra Kritanga Sutra:

**The Sutra states:** "It is not so, for if the self is not the doer, then there is no binding of karma, and without that, who experiences pleasure, pain, etc.? This means that there would be no destruction of what is done. Similarly, if there is no origination of what is not, then the fivefold path, which is characterized by the birth of a new existence after the abandonment of the previous existence, would be false. And from this, the absence of liberation would make the performance of rituals like initiation meaningless. Also, if the self is unchanging, unoriginated, and eternally stable, then its movement through the realms of gods and humans, as well as the remembrance of its birth, would not occur. And what is said, 'It is born as a god,' is also false, because if it is eternally a god, how can it be born? If it is born, then it is not eternally a god. Thus, it is said:

"**The qualities and designations of karma do not exist before birth, because what is not is to be known as non-existent, from the activity of the doer.**" (1)

Therefore, it is to be understood that all things are eternal in some way, and that the theory of the existence of only what is real is true. Thus, it is said:

"**In all beings, there is constant change from moment to moment, and there is no difference. This is true because of the arrangement of form, species, and birth.**" (1)

And also:

"**There is no unity with difference, nor is difference the function of unity. The difference of clay is the function of the contact of two different types of clay, and the pot is a different species.**" (2)

**Commentary:**

The Agamakaras, while discussing the eternity of the five elements (earth, water, fire, air, and space) and the sixth entity (the soul), say that these six entities are never destroyed. Destruction is of two types: without cause and with cause. These entities are not destroyed by either of these types. According to the Buddhists, things are destroyed spontaneously without any cause. They say that the birth or origination of things is considered the cause of their destruction. What is not destroyed immediately after its origination cannot be destroyed by any cause later. Those who believe in the Vaisheshika philosophy say that the destruction of things caused by a stick, a staff, or a club, due to their striking or hitting, is called destruction with cause, because these causes remain present in the destruction. This destruction is called with cause or caused by a reason because the stick, etc., have been used in the destruction. The followers of the Atmashathvada believe that neither the soul nor the world is destroyed by either of these types of destruction, with or without cause. This is the opinion of the Atmashathvada. Or, the soul, which is characterized by consciousness, and the five elements, which are characterized by non-consciousness, never deviate from their nature, never get destroyed, because earth, water, fire, air, and space never abandon their nature, they remain immersed in their own nature. Therefore, they are eternal, and this world, as it is, never becomes different, therefore it is eternal. The soul is also eternal because it is not created or made by anyone. The Gita says in this regard: The soul cannot be cut by weapons, it cannot be burned by fire, water cannot wet it, wind cannot dry it. The soul is indestructible, it cannot be pierced, it is impenetrable, it is unchanging, it is eternal, it is all-pervading, it is stable, it is unmoving, it is ancient.

While discussing the theory of the existence of only what is real, it is said that the five elements (earth, water, fire, air, and space) and the sixth entity (the soul) are eternal. They always exist. Therefore, what is not real, what does not exist, never originates. All things are always real and existing. If they were not real, then the actions of the doer, the object of action, and the instrument of action would not be possible in them. This leads to the theory of the existence of only what is real.