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 72

श्री सूत्रकृताङ्ग सूत्रम् प्रतिवेध के अर्थ में माने तो यह तात्पर्य होगा कि विनाश का कारण मुद्गर आदि अभाव उत्पन्न करता है उसका क्या आशय होगा । वह किसी भाव को या वस्तु को उत्पन्न नहीं करता । इससे अभाव शब्द के द्वारा क्रिया का ही निषेध किया जाता है । मुद्गर आदि घट आदि किसी पदार्थ को निष्पन्न नहीं करते क्योंकि पदार्थ अपने ही करणों से उत्पन्न हुए हैं । यदि यों कहा जाय कि भावाभाव-भाव के अभाव को न होने को अभाव शब्द से अभिहित किया जाता है तो यो समझना चाहिये कि वह अभाव मुद्गर आदि द्वारा उत्पन्न किया जाता हो, ऐसा नहीं है क्योंकि अभाव अवस्तु दशा है, अरूप है । उसमें कारको का-कार्य उत्पन्न करने वालों का व्यापार-प्रयोग कैसे संभव हो सकता है । यदि अभाव के भी कारकों का उद्यम-प्रयत्न या प्रयोग हो तो ऐसा भी होना चाहिये कि वह गधे के भी सींग उत्पन्न कर सके किन्तु ऐसा कभी होता नहीं इसलिये विनाश के कारण मुद्गर आदि का कुछ भी कारकत्व नहीं है किन्तु अपने स्वभाव से ही पदार्थ अनित्य रूप में उत्पन्न होते हैं । अतएव उनके क्षणिक होने में कोई बाधा नहीं आती वस्तुतः वे क्षणिक हैं।
__ प्रस्तुत गाथा में जो 'तु' शब्द का प्रयोग हुआ है वह पहले जिनमतवादियों के सिद्धान्तों की चर्चा की है, उनसे प्रस्तुत मतवादी के सिद्धान्त का भेद ज्ञापित करने के लिये है, प्रस्तुत गाथा के उत्तरार्द्ध-आगे के आधे भाग-अगले दो चरणों में 'अण्णो अणण्णो' शब्दों के द्वारा प्रकट किया गया है । उसका आशय यह है कि सांख्यवादी जिस प्रकार पांच भूत और छठी आत्मा स्वीकार करते हैं तथा साथ ही साथ यह मानते हैं कि आत्मा भूतों से पृथक् नहीं है और चार्वाक आत्मा को पांच भूतों से अपृथक् या अभिन्न मानते हैं । बौद्ध इन दोनों की तरह ही आत्मा का अस्तित्व स्वीकार नहीं करते । सारांश यह है कि ये शरीर रूप में परिणत पांच भूतों से निष्पन्न अनादि, अनन्त, नित्य आत्मा को स्वीकार नहीं करते ।
पुढवी आउ तेऊ य, तहा वाऊ य एगओ ।
चत्तारि धाउणो रूवं, एव माहंसु आवरे ॥१८॥ छाया - पृथिव्यापस्तेजश्च तथा वायुश्चैकतः ।
चत्वारि धातोरूपाणि, एवमाहुरपरे । __ अनुवाद - बौद्धों की एक अन्य परम्परा में ऐसा माना जाता है कि पृथ्वी, जल, अग्नि और पवन ये चार धातु या धातु रूप है । जब ये चारों देह रूप में परिणत होकर एक हो जाते हैं तब वे जीव संज्ञा द्वारा अभिहित होते हैं।
टीका - तथाऽपरे बौद्धाश्चातुर्धातुकमिदं जगदाहुरित्येतद्दर्शयितुमाह-पृथिवी धातुरापश्च धातुस्तथा तेजो वायुश्चेति धारकत्वात्पोषकत्वाच्च धातुत्वमेषाम् 'एगओ' त्ति, यदैते चत्वारोऽप्येकाकारपरिणतिं विभ्रंति कायाकारतया तदा जीवव्यपदेशमश्नुवते । तथा चोचुः-"चातुर्धातुकमिदं शरीम्, न तद्व्यतिरिक्त आत्माऽस्ती" ति । 'एवमाहंसु यावरेत्ति' अपरे बौद्धविशेषा एवम् 'आहुः' अभिहितवन्त इति । क्वचिद् 'जाणगा' इति पाठः । तत्राऽप्ययमों 'जानका' ज्ञानिनो वयं किलेत्यभिमानाग्निदग्धाः सन्त एव माहुरिति सम्बन्धनीयम् । अफलवादित्वं चैतेषां क्रियाक्षण एव कर्तुः सर्वात्मना नष्टत्वात् क्रियाफलेन सम्बन्धाभावादवसेयम् । सर्वएव वा पूर्ववादिनोऽफलवादिनो द्रष्टव्याः कैश्चिदात्मनो नित्यस्याविकारिणोऽभ्युपगतत्वात् कैश्चित्त्वात्मन एवानभ्युपगमादिति । अत्रोत्तरदानार्थ प्राक्तन्येव
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Translation AI Generated

The Sutra Kritanga Sutra, in the sense of prohibition, means that the cause of destruction, like a mallet, etc., produces non-existence. What is its meaning? It does not produce any feeling or object. By the word "non-existence," only the action is prohibited. A mallet, etc., a pot, etc., do not produce any substance, because substances are produced by their own causes. If it is said that the non-existence of feeling-non-feeling is called non-existence by the word "non-existence," then it should be understood that that non-existence is produced by a mallet, etc., but this is not the case, because non-existence is a state of non-existence, it is formless. How can the action of the agents, the producers, be possible in it? If there is also an effort or use of agents for non-existence, then it should also be possible for it to produce horns on a donkey, but this never happens. Therefore, a mallet, etc., has no agency in the cause of destruction, but substances are produced by their own nature in an impermanent form. Therefore, there is no obstacle to their being momentary; they are indeed momentary.

The use of the word "tu" in the present verse is to indicate the difference between the present view and the views of the previous Jain thinkers, which have been discussed earlier. This is expressed in the latter half of the present verse, in the next two lines, by the words "anno ananno." Its meaning is that the Sankhya school accepts five elements and a sixth soul, and at the same time believes that the soul is distinct from the elements, and the Charvaka school considers the soul to be inseparable or identical with the five elements. The Buddhists, like both of them, do not accept the existence of the soul. In short, they do not accept the eternal, infinite, and permanent soul, which is produced from the five elements that have become transformed into the form of the body.

"Pudhvi aou teuu ya, taha vaau ya egau."
"Chattari dhauno ruvam, ev mahansu avare." ||18||
Shadow - Earth, water, fire, and air are one.
Four forms of the elements, thus say others.
Translation - In another tradition of Buddhists, it is believed that earth, water, fire, and air are the four elements or forms of the elements. When these four become one, transformed into the form of the body, then they are called by the name of "jiva."
Commentary - And other Buddhists say that this world is made up of four elements, to show this, it is said - Earth is an element, water is an element, fire and air are also elements, because they are the holders and nourishers. "Egau" means that when these four become one in form, in the form of the body, then they are called "jiva." And thus they say - "This body is made up of four elements, there is no soul other than that." "Evam ahamsu yaavareti" - These particular Buddhists say "ahu" - they have said. Sometimes the reading is "janaga." There also, this should be related to "janaka" - we, the knowers, are indeed burnt by the fire of pride. Their non-fruitfulness is evident from the fact that the doer is completely destroyed at the moment of action, because there is no connection with the fruit of the action. All the previous thinkers should be considered non-fruitful, because some accept the eternal and unchanging soul, and some do not accept the soul at all. For the sake of answering this, the previous one...