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 68

श्री सूत्रकृताङ्ग सूत्रम् पर उसके गुण भी वहां नहीं हो सकते तथा घट आदि के रूप में उनके अभिधान-नाम भी नहीं हो सकते।
और घट बनाने की क्रिया में प्रवृत्त भी होते हैं जब घट न हो । घट निष्पन्न हो जाने पर वैसी प्रवृत्ति नहीं होती । इसलिये उत्पत्ति से पहले कार्य असत् हैं, ऐसा जानना चाहिये। सभी पदार्थ कथंचित-किसी अपेक्षा से नित्य और कथंचित-किसी अपेक्षा से अनित्य हैं, ऐसा समझना चाहिये। इसके अनुसार सत् असत् कार्यवाद का सिद्धान्त स्वीकार करना चाहिये । कहा गया है -
१. सभी व्यक्ति, वस्तुएं या पदार्थ प्रतिक्षण परिवर्तित होते रहते हैं किन्तु उनमें अन्यत्व या भेद प्रतीत नहीं होता । वे मूलतः, स्वरूपतः वैसे ही बने रहते हैं-इसका हेतु यह है कि पदार्थों का अपचय-हास और उपचयसंवर्द्धन या वृद्धि होता रहता है । अर्थात् वे घटते बढ़ते रहते हैं किन्तु उनकी आकृति और जाति सदैव व्यवस्थितस्थिर बनी रहती है । तथा कारण के साथ कार्य एकान्त रूप से अभिन्न नहीं है । कारण और कार्य में भेद की प्रतीति होती है पर उनमें एकान्त भेद भी नहीं है । क्योंकि कार्य में कारण अन्वित-अनुगत रहता है । अतः जिस घट का मृत्तिका के साथ भेद और अभेद मूलक संबंध है वह जात्यन्तरीय-अन्य जाति का पदार्थ है । वस्तु स्थिति यों बनती है ।।
पंच खंधे वयंतेगे वाला उ खण जोइणो । । अण्णो अणण्णो णेवाहु हेउयं च अहेउयं ॥१७॥ छाया - पंच स्कन्धान वदन्त्येके बालास्तु क्षणयोगिनः ।
अन्य मनन्यं नैवाहु हेतुकञ्चाहेतुकम् ॥ अनुवाद - कई अज्ञानी पांच स्कन्धों का प्रतिपादन करते हैं जो उनके अनुसार क्षण मात्र स्थायी है। पांच भूतों से अन्य-पृथक्, भिन्न तथा अनन्य-अपृथक्, अभिन्न आत्मा नहीं है । वह न हेतुक-कारण से उत्पन्न होती है तथा न अहेतुक-कारण के बिना ही उत्पन्न होती है, ऐसा उनका अभिमत है ।
टीका - साम्प्रतं बौद्धमतं पूर्वपक्षयन्नियुक्तिकारोपन्यस्तमफलवादाधिकारमाविर्भावयन्नाह - 'एके' केचन वादिनो बौद्धाः पंचस्कन्धान्वदन्ति' रूपवेदनाविज्ञान संज्ञासंस्काराख्या: पंचैव स्कन्धा विद्यन्ते नापरः कश्चिदात्माख्यः स्कन्धोऽस्तीत्येवं प्रतिपादयन्ति, तत्र रूपस्कन्धः पृथिवीधात्वादयो रूपादयश्च ? सुखा दुःखा अदुःखसुखा चेति वेदना वेदना स्कन्धः २ रूपविज्ञानं रसविज्ञानमित्यादिविज्ञानं विज्ञान स्कन्धः ३ संज्ञास्कन्धः संज्ञानिमित्तोद्ग्राहणात्मकः प्रत्ययः ४ संस्कारस्कन्धः पुण्यापुण्यादिधर्मसमुदाय इति ५ । न चैतेभ्यो व्यतिरिक्तः कश्चिदात्माख्यः पदार्थोऽध्यक्षणाध्यवसीयते, तदव्यभिचारिलिंगग्रहणाऽभावान् नाप्यनुमानेन, न च प्रत्यक्षानुमानव्यतिरिक्तमर्थाविसंवादि प्रमाणआन्तरमस्तीत्येवं बाला इव बालायथाऽवस्थितार्थपरिज्ञानात् बौद्धाः प्रतिपादयन्ति, तथा ते स्कन्धाः क्षणयोगिनः परमनिरुद्धः कालः क्षणः क्षणेन योग:-संबंधः क्षणयोगः स विद्यते येषां ते क्षणयोगिनः, क्षणमात्रावस्थायिन इत्यर्थः, तथा च तेऽभिदधतिस्वकारणेभ्यः पदार्थ उत्पद्यमानः किं विनश्वरस्वभाव उत्पद्यतेऽविनश्वर स्वभावो वा ? यद्यविनश्वरस्ततस्तद्वयापिन्याः क्रमयोगपद्याभ्यामर्थक्रियाया अभावात् पदार्थस्यापि व्याप्यस्याऽभावः प्रसजति, तथाहि यदेवार्थक्रियाकारि तदेव परमार्थतः सदिति, स च नित्योऽर्थ क्रियायां प्रवर्तमानः क्रमेण वा प्रवर्तेत यौगपद्येन वा ? न तावत् क्रमेण, यतो होकस्या अर्थक्रियायाः काले तस्यापरार्थ क्रियाकरणस्वभावो विद्यते
-40D

Translation AI Generated

The Sutra-Kritanga Sutra states that qualities cannot exist where the substance itself does not exist, and names like "pot" cannot be applied to them.
Furthermore, the action of making a pot occurs when the pot does not exist. Once the pot is made, that action ceases. Therefore, it should be understood that actions are non-existent before their creation.
All substances are eternal in some respects and impermanent in others. This is the principle of the existence and non-existence of actions.
It is said:
1. All individuals, objects, or substances are constantly changing, but their difference or distinction is not perceived. They remain essentially the same in their nature. This is because substances undergo decay and growth. They decrease and increase, but their form and kind remain stable.
The action is not completely inseparable from the cause. There is a perception of difference between cause and effect, but there is no complete separation. Because the cause is inherent in the effect. Therefore, the pot, which has a relationship of difference and non-difference with clay, is a substance of a different kind. This is the situation.
Some ignorant people say that the five skandhas are momentary. They say that the soul is neither different nor non-different from the five elements. It is neither caused nor uncaused.
Commentary:
The author, refuting the Buddhist view, presents the argument against the doctrine of impermanence. He says, "Some Buddhists say that there are five skandhas: form, feeling, perception, mental formations, and consciousness. They say that there is no other skandha called the soul."
Form skandha includes earth, water, fire, air, and space. Feeling skandha includes pleasure, pain, and neutral feeling. Perception skandha includes perception of form, taste, smell, sound, and touch. Mental formations skandha includes mental impressions. Consciousness skandha includes the faculty of consciousness.
There is no other substance called the soul apart from these five skandhas. This is because there is no evidence to support the existence of a soul, and it cannot be inferred. There is no other valid means of knowledge besides perception and inference. Therefore, Buddhists, like children, understand the truth in a childish way.
They say that these skandhas are momentary. A moment is the shortest possible duration of time. They are connected with a moment. They exist only for a moment. They say that a substance, when it arises, is either impermanent or permanent. If it is permanent, then it would be eternal and there would be no action. Therefore, the substance itself would not exist.
Because whatever is the cause of action is truly real. And that which is eternal is always active. Does it act gradually or simultaneously? It cannot act gradually, because if it did, then it would have the nature of acting in another way at another time.