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 73

स्वसमय वक्तव्यताधिकारः नियुक्तिगाथा "को वेएइ" इत्यादि व्याख्यायते, यदि पञ्चस्कन्धव्यतिरिक्तः कश्चिदात्माख्यः पदार्थो न विद्यते ततस्तदभावात्सुखदुःखादिकं कोऽनुभवतीत्यादि गाथा प्राग्वद् व्याख्येयेति । तदेवमात्मनोऽभावाद्योऽयं स्वसंविदितः सुखदुःखानुभवः स कस्य भवत्विति चिन्त्यताम् ? ज्ञानस्कन्धस्यायमनुभव इतिचेन्न, तस्याऽपि क्षणिकत्वात्, ज्ञानक्षणस्य चातिसूक्ष्मत्वात्सुखदुःखानुभवाभावः |क्रियाफलवतोश्च क्षणयोरत्यन्तासंगते:कृतनाशाकृताभ्यागमापत्तिरिति ) । ज्ञानसन्तान एकोऽस्तीति चेत्तस्याऽपि सन्तानिव्यतिरिक्तस्याभावाद् यत्किञ्चिदेतत्। पूर्वक्षण एव उत्तरक्षणे वासनामाधाय विनक्ष्यतीति चेत्, तथा चोक्तम्
"यस्मिन्नेव हि सन्ताने, आहिता कर्मवासना! फलं तत्रैव सन्धत्ते कार्पासे रक्तता यथा ?"
अत्रापीदं विकल्यते-सा वासना किं क्षणेभ्यो व्यतिरिक्ताऽव्यतिरिक्ता वा? यदि व्यतिरिक्ता, वासकत्वाऽनुपपत्तिः, अथाव्यतिरिक्ता, क्षणवत् क्षणक्षयित्वं तस्याः तदेवमात्माऽभावे सुखदुःखानुभवाभावः स्याद्, अस्ति च सुखदुःखानुभवो, अतोस्त्यात्मेति।अन्यथा पंच विषयानुभवोत्तरकालमिन्द्रियज्ञानानाम्स्वविषयादन्यत्राप्रवृत्तेःसंकलनाप्रत्ययो न स्यात् । आलयविज्ञानाद् भविष्यतीति चेदात्मैव तर्हि संज्ञान्तरेणाभ्युपगत इति । तथा बौद्धागमोऽप्यात्मप्रतिपादकोऽस्ति, स चायम् -
"इत एकनवत्तौ कल्पे, शक्त्या मे पुरुषो हतः । तेन कर्म विपाकेन पादे विद्धोऽस्मि भिक्षवः !" ॥१॥ तथा - "कृतानि कर्माण्यतिदारुणानि, तनूभवन्त्यात्मनि गर्हणेन। प्रकाशनात्संवरणाच्च तेषामत्यन्तमूलेद्धरणं वदामि॥२॥"
इत्येवमादि । तथा यदुक्तं क्षणिकत्वं साधायता यथा 'पदार्थः कारणेभ्य उत्पद्यमानो नित्यः समुत्पद्यतेऽनित्यो वे'त्यादि,तत्र नित्येऽप्रच्युतानुत्पन्नस्थिरैक स्वभावेकारकाणांव्यापाराभावादतिरिक्ता वाचोयुक्तिरिति नित्यत्वपक्षानुत्पत्तिरेव। यच्च नित्यत्वपक्षे भावताऽभिहितं 'नित्यस्य न क्रमेणार्थक्रियाकारित्वं नाऽपि यौगपद्येनेति' तत्क्षणिकत्वेऽपि समानं, यतः क्षणिकोऽप्यर्थक्रियायां प्रवर्तमानः क्रमेण यौगपद्येनवाऽवश्यं सहकारिकारण सव्यपेक्ष एव प्रवर्तते, यतः सामग्री जनिका, नह्येकं किंचिदिति । तेन च सहकारिणा न तस्य कश्चिदतिशयः कर्तुं पायंते, क्षणस्याविवेकत्वेनानाधेयातिशयत्वात्, क्षणानांच परस्परोपकारकोपकार्य्यत्वानुपपत्तेःसहकारित्वाभावः,सहकार्य्यनपेक्षायां च प्रतिविशिष्टकार्यानुपपत्तिरिति । तदेव मनित्यएव कारणेभ्यः पदार्थः समुत्पद्यत इति द्वितीयपक्षसमाश्रयणमेव, तत्राऽपि चेतदालोचनीयं-किं क्षण क्षयित्वेनानित्यत्व माहोस्वित् परिणामानित्यतयेति ? तत्र क्षण क्षयित्वे कारण कार्याभावात् कारकाणां व्यापारएवानुपपन्नः कुतःक्षणिकानित्यस्य कारणेभ्य उत्पाद इति ? ।अथ पूर्वक्षणादुत्तरक्षणोत्पाद सति कार्यकारणभावो भवतीत्युच्यते, तदयुक्तं यतोऽसौ पूर्वक्षणो विनष्टो वोत्तरक्षणं जनयेदविनष्टोवा ? न तावद्विनष्टः तस्यासत्त्वाजनकत्वानुपपत्तेः, नाऽप्यविनष्टः, उत्तरक्षणकाले पूर्वक्षणव्यापारसमावेशात्क्षणभंगभंगापत्तेः । पूर्वक्षणो विनश्यंस्तूत्तरक्षण मुत्पादयिष्यिति तुलान्तयो मोन्नामवदितिचेदेवं तर्हि क्षणयोः स्पष्टैवैककालताऽऽश्रिता। तथा हि-याऽसौ विनश्यदवस्था,साऽवस्थातुरभिन्ना उत्पादावस्थाऽप्युत्पित्सोः,ततश्च तयोर्विनाशोत्पादयो यौंगपद्याभ्युपगमे, तद्धर्मताऽनुभ्युपगमे, तद्धर्मिणोरपि पूर्वोत्तरक्षणयो रेक कालावस्थायित्वमिति । तद्धर्मताऽनभ्युपगमे च विनाशोत्पादयोरवस्तुत्वापत्तिरिति । यच्चोक्तम्-"जातिरेव हि भावाना मि" त्यादि, तत्रेदयमिधीयते-यदि जातिरेवउत्पत्तिरेव भावानां पदार्थानामभावे हेतुस्ततोऽभावकारणस्यसन्निहितत्वेन विरोधेनाघ्रातत्वादुत्पत्त्यभावः। अथोत्पत्त्युत्तरकालं विनाशो भविष्यतीत्यभ्युपगम्यते, तथा सति उत्पत्तिक्रियाकाले तस्याऽभूतत्वात्पश्चाच्च भवन्ननतर एव भवति न भूयसा कालेनेति किमत्र नियामकम् ? विनाशहेत्वभाव इति चेत् यत उक्तम्-"निर्हेतुत्वाद्विनाशस्यस्वभावादनुबन्धितेति",
-.450

Translation AI Generated

The statement of the self-time is explained by the appointment story "Who is the self" etc. If there is no substance called self other than the five aggregates, then from its absence, who experiences happiness, sorrow, etc.? The story is to be explained as before. Thus, from the absence of the self, this self-known experience of happiness and sorrow, whose is it? Consider, is this experience of the knowledge aggregate? No, because it is also momentary, and because the moment of knowledge is very subtle, there is no experience of happiness and sorrow. And because the moments of action and its result are completely incompatible, there is the fall into destruction and non-arrival. If there is a single stream of knowledge, then from the absence of anything other than that stream, this is something. If the previous moment will leave a trace of vasana in the next moment, then it has been said:

"In the same stream, where the vasana of karma is placed! The result binds there, just as redness in cotton?"

Here also this is doubtful - is that vasana separate from the moments or not separate? If it is separate, then the non-existence of the vasana-maker is not established. If it is not separate, then like the moment, it is destroyed with the moment. Thus, in the absence of the self, there would be no experience of happiness and sorrow. But there is the experience of happiness and sorrow, therefore there is the self. Otherwise, after the experience of the five objects, there would be no understanding of the combination of the sense-knowledges not being directed towards their own objects. If it is said that it will be from the storehouse consciousness, then the self is admitted by another cognition. Thus, the Buddhist scriptures also advocate the self, and this is it:

"In this ninety-ninth kalpa, I was killed by the powerful man. By the result of that karma, I am pierced in the foot, O monks!" ||1||

Similarly - "The karmas done are very terrible, they are experienced in the self by reproach. I speak of their complete eradication from the root by illumination and concealment." ||2||

And so on. Also, what is said to establish momentariness, such as "A substance, arising from causes, is either eternal or non-eternal," etc., there, in the eternal, there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes in the unchanging, unproduced, stable, single nature, and because there is no possibility of the eternal side because there is no activity of the causes