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 86

श्री सूत्रकृताङ्ग सूत्रम् और विवेचन किया जायेगा । जीव पृथक् पृथक् नरक आदि भवों में योनियों में अथवा शरीरों में जाते हैंजन्म लेते हैं । इससे आत्माद्वैतवाद का सिद्धान्त निरसित-निराकृत या खंडित हो जाता है यह समझना चाहिये। युक्ति से पृथक् पृथक् जो उपपन्न-प्राप्त होते हैं या साबित होते हैं वे कौन है ? वे जीव हैं-प्राणी हैं । वे ही सुख-दुःख का अनुभव करते हैं । इस कथन या युक्ति से बौद्धों का वह सिद्धान्त खंडित हो जाता है, जिसके अनुसार वे पंचस्कन्ध के अतिरिक्त जीव का अभाव मानते हैं-जीव का अस्तित्व स्वीकार नहीं करते हैं । वे जीव पृथक् पृथक् देह-एक-एक देह में व्यवस्थित-टिके हुए रहते हैं तथा सुख-दुःख का वेदन करते हैंअनुभव करते हैं । वह सुख दुःखात्मक अनुभव जिसे प्रत्येक प्राणी महसूस करते हैं-असत्य नहीं कहा जा सकता । इस प्रतिपादन से उनका मत निरस्त हो जाता है जो जीव या आत्मा का कर्तृत्व स्वीकार नहीं करते क्योंकि आत्मा यदि अकर्ता हो, अविकारी हो तो सुख दुःखात्मक अनुभव नहीं हो सकता । प्राणी सुख-दुः ख का अनुभव करते हैं । अपनी आयु पूर्ण हो जाने पर विलुप्त-उछिन्न और प्रच्युत हो जाते हैं अर्थात् शरीर के साथ उनका संबंध विलुप्त एवं उछिन्न हो जाता है-मिट जाता है और वे एक स्थान का-एक भव का परित्याग कर दूसरे भव में संक्रान्त हो जाते हैं-चले जाते हैं । इसे असत्य नहीं कहा जा सकता । इस प्रकार जीवों के ओपपातिकत्व का-एक भव से दूसरे भव में उपपात होने का-जन्म लेने का या जाने का हम निषेध नहीं करते । यह इस गाधा का तात्पर्य है ।
न तं सयं कडं दुक्खं, कओ अन्नकडं च णं ? सुहं वा जइ वा दुक्खं, सेहियं वा असे हियं ॥२॥ सयं कडं न अण्णेहिं, वेदयंति पुढो जिया ।
संहइअं तं तहा तेसिं, इह मेगेसि आहिअं ॥३॥ छाया - न तत् स्वयं कृतं दुःखं कुतोऽन्यकृतञ्च ?
सुखं वा यदि वा दुःखं, सैद्धिकंवाऽसैद्धिकम् ॥ स्वयं कृतं नाऽन्यैर्वेदयन्ति पृथजीवाः ।
सांगतिकं तत्तथातेषामिहैकेषामाख्यातम् ॥ अनुवाद - सांसारिक प्राणी दो प्रकार दुःख भोगते हैं । एक बाहरी कारणों तथा दूसरा बिना कारणों द्वारा । यह दुःख भोग न उनका अपना किया हुआ है और न किसी अन्य द्वारा किया हुआ है । वह तो नियतिकृत है । नियतिवादियों का ऐसा कथन है ।
टीका - तदेवं पंचभूतास्तित्वादिवादी निरासं कृत्वा यत्तैर्नियतिवादिभिराश्रीयते तच्छ्रोकद्वयेन दर्शयितुमाहयत् तैः प्राणिभिरनुभूयते सुख-दुःखं स्थानविलोपनं वा न तत् स्वयमात्मना पुरुषकारेण कृतं निष्पादितम् । दु:खमिति कारणे कार्योपचारात् दुःखकारणमेवोक्तम्, अस्य चोपलक्षणत्वात् सुखाद्यपि ग्राह्यम् । ततश्चेद मुक्तं भवति-योऽयं सुख-दुःखानुभवः स पुरुषकारकृतकारण जन्यो न भवतीति, तथा कुतोऽन्येन कालेश्वर स्वभावकर्मादिना च कृतं भवेत् 'ण' मित्यलंकारे, तथाहि-यदि पुरुषकारकृतं सुखाद्यनुभूयेत तत: सेवकवणिक्कर्षकादीनां समाने
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Translation AI Generated

The **Shri Sutra Kritanga Sutra** and its commentary will be discussed. Living beings (Jivas) are born in different hells, realms, and species, or in different bodies. This should be understood as refuting or negating the theory of soul-monism. What are the things that are individually obtained or proven by logic? They are the living beings (Jivas) or creatures. They are the ones who experience happiness and sorrow. This argument refutes the Buddhist theory that there is no living being (Jiva) besides the five aggregates (Panchaskandha). They do not accept the existence of a living being (Jiva). Living beings (Jivas) reside in different bodies, one by one, and experience happiness and sorrow. The experience of happiness and sorrow, which every creature feels, cannot be called false. This refutation negates the view of those who do not accept the agency of the living being (Jiva) or soul, because if the soul is inactive and unchanging, then it cannot experience happiness and sorrow. Creatures experience happiness and sorrow. When their lifespan is complete, they become extinct, cut off, and fall, meaning their connection with the body is extinguished and they leave one place, one realm, and move to another realm. This cannot be called false. Thus, we do not deny the transmigration of living beings (Jivas) from one realm to another, their birth, or their going. This is the meaning of this verse.

**Verse:**

* **Not self-made is sorrow, nor made by another, how could it be?**
* **Happiness or sorrow, whether natural or unnatural.**
* **Not self-made, but experienced by individual living beings.**
* **This is the collective experience of these beings, as stated here.**

**Translation:**

* **Worldly beings experience two types of sorrow: one caused by external factors and the other without any cause.**
* **This sorrow is neither their own doing nor done by another. It is ordained by fate.**
* **This is the statement of the fatalists.**

**Commentary:**

* **Thus, by refuting the view of those who believe in the existence of the five elements, the fatalists argue their point in these two verses.**
* **They say that the happiness and sorrow experienced by living beings, as well as the loss of their place, is not self-made or caused by their own actions.**
* **The word "sorrow" is used to refer to the cause of sorrow, due to the conventional usage of the word "cause" for the effect.**
* **Since this is a general term, it also includes happiness and other things.**
* **Therefore, if it is said that this experience of happiness and sorrow is not caused by one's own actions, then how could it be caused by another, such as a god, fate, or natural law?**
* **The word "not" in the verse is used for emphasis.**
* **If happiness and other experiences were caused by one's own actions, then servants, merchants, and those who exploit others would all be equal.**