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 90

। श्री सूत्रकृताङ्ग सूत्रम् , भवन्तीति, तथाहि-आर्हतानां किंचित्सुखदुःखादि नियतित एव भवति, तत्कारणस्य कर्मणः कस्मिंश्चिदवसरे अवश्यंभाव्युदयसद्भावान्नियतिकृतिकृतमित्युच्यते,तथा किंचिदनियतिकृतञ्च-पुरुषकारकालेश्वरस्वभावकर्मादिकृतं, तत्र कथञ्चित् सुखदु:खादेः पुरुषकारसाध्यत्वमप्याश्रीयते, यतः क्रियातः फलं भवति क्रिया च पुरुषकारायत्ता प्रवर्तते, तथा चोक्तम् - .
"न दैवमिति सञ्चिन्त्य त्यजेदुद्यममात्मनः । अनुद्यमेन कस्तैलं तिलेभ्यः प्राप्तुमर्हति" ? ॥१॥
यत्तु समाने पुरुषव्यापारे फल वैचित्र्यं दुषणत्वेनोपन्यस्तं तददूषणमेव, यतस्तत्राऽपि पुरुषकार वैचित्र्यमपि फल वैचित्र्ये कारणं भवति, समाने वा पुरुष कारे यः फलाभावः कस्यचिद्भवति सोऽदृष्टकतः, तदपि चाऽस्माभिः कारणत्वेनाश्रितमेव तथा कालोऽपि कर्ता, यतो बकुलचम्पकाशोकपुन्नागनागसहकारादीनां विशिष्ट एव काले पुष्पफलाधुद्भवो न सर्वदेति, यच्चोक्तं-'कालस्यैकरूपत्वाजगद्वैचित्र्यं न घटत' इति, तदस्मान् प्रति न दूषणं यतोऽस्माभिर्न काल एवैकः कतृत्वेनाऽभ्युपगम्यतेऽपितु कर्माऽपि, ततो जगद्वैचित्र्यमित्यदोषः । तथेश्वरोऽपि कर्ता, आत्मैव हि तत्र तत्रोऽत्पत्तिद्वारेणसकलजगद्व्यापनादीश्वरः तस्य सुखदुखोत्पत्तिकर्तृत्वं सर्ववादिनामविगानेन सिद्धमेव । यच्चात्र मूर्त्तामूर्तादिकं दूषणमुपन्यस्तं तदेवंभूतेश्वर समाश्रयणे दूरोत्सादितमेवेति । स्वभावास्याऽपि कथंचित् कर्तृत्वमेव, तथाहि आत्मन उपयोग लक्षणत्वमसंख्येयप्रदेशत्वं पुद्गलानां च मूर्त्तत्वं धर्माधर्मास्तिकाययोर्गतिस्थित्युपष्टम्भकारित्वममूर्त्तत्वञ्चेत्येवमादि स्वभावापादितम् । यदपि चात्रात्म व्यतिरेकाव्यतिरेक रूपं दूषणमुपन्यस्तं तद्रूषणमेव, यतः स्वभाव आत्मनोऽव्यतिरिक्तः, आत्मनोऽपि च कर्तृत्वमभ्युपगतमेतदपि स्वभावापादित मेवेति । तथा कर्माऽपि कर्तृ भवत्येव, तद्धि जीव प्रदेशैः सहाऽन्योऽन्यानुवेधरूपतया व्यवस्थितं कथञ्चिच्चात्मनोऽभिन्नं,तद्वशाच्चात्मा नारकतिर्यङ्मनुष्यामरभवेषु पर्यटन्सुखदुःखादिकमनुभवतीति ।तदेवं नियत्यनियत्योः कर्तृत्वे युक्त्युपपन्ने सति नियतेरेव कर्तृत्वमभ्युपगच्छन्तो निर्बुद्धिकाः भवन्तीत्यवसेयम् ॥४॥
टीकार्थ - शास्त्रकार पूर्वोक्त दो श्लोकों द्वारा नियतिवादियों का मत उपन्यस्तकर-उपस्थापित कर अब उसका समाधान देते हैं -
प्रस्तुत गाथा में नियतिवादी के पूर्वोक्त कथन को उपस्थित करने हेतु 'एवं' शब्द का प्रयोग हुआ है, नियतिवादी-नियतिवाद सम्बन्धी सिद्धान्तों की प्ररूपणा करने वालों को सत्-अस्तित्व जो पदार्थ है, असत्नास्तित्व-जो पदार्थ नहीं है, इस सम्बन्ध में यथार्थ विवेक नहीं है, वे ज्ञानशून्य है, वे बालक की तरह ज्ञानशून्य हैं, ऐसा होने के बावजूद वे अपने को पंड़ित-ज्ञानी-मानते हैं । नियतिवादियों को अज्ञानी-ज्ञान शून्य और पंडितमानीपांडित्य का अभिमान करने वाले क्यों कहा जाता है ? सूत्रकार इस संभावित प्रश्न या जिज्ञासा का समाधान देने हेतु वे निययानिययं-नियतानियतं का उल्लेख करते हुए बतलाते हैं कि कई सुख-अनुकूल साता मूलक स्थितिया ऐसी हैं जो नियत-निश्चित रूप में होती है क्योंकि वैसा कार्मिक उदय होता है तथा कई अनियत अर्थात् अपने उद्यम अथवा किसी अदृष्ट शक्ति के द्वारा किये जाने से अनियत-अनिश्चित, आकस्मिक होती हैं ऐसा होते हुए भी नियतिवादी सभी सुखो-अनुकूल सातामूलक स्थितियों तथा दुःखों-असातामूलक स्थितियों को एकान्त रूप से-निश्चित रूप से नियतिकृत बतलाते हैं । इस प्रकार वे नियतिवादी सुख एवं दुःख के पर्याय कारण को नहीं जानते, वे बुद्धि रहित हैं । आर्हतों का-तीर्थंकरों एवं सर्वज्ञों का यह अभिमत है कि कई सुख
और दुःख ऐसे हैं जो नियति से ही होते हैं-जो नियत है क्योंकि उन सुख दुःखों के कारण जो कर्म हैं, उनका किसी विशेष अवसर पर-समय पर आवश्यक रूप में उदय होता है । यों वे हैं तो कर्मों के उदय से निष्पन्न परन्तु किसी विशेष रूप में, विशेष अवसर पर नियत दशा में उदय होने के कारण उन्हें नियति के अन्तर्गत
-62)

Translation AI Generated

The Sutra of the Sutrakritanga says, "Thus it is: For the Arhats, some happiness and suffering, etc., are indeed determined by fate. This is because the karma that is the cause of it is destined to arise at a certain time, and is therefore said to be created by fate. However, some things are not created by fate, but by the efforts of the individual, time, the nature of the Lord, karma, etc. In this case, it is also accepted that happiness and suffering, etc., can be achieved by the efforts of the individual. For, action leads to results, and action is initiated by the efforts of the individual. As it is said: "Do not, thinking it is fate, abandon your own efforts. Without effort, who can obtain oil from sesame seeds?" (1)

The objection that there is a diversity of results in the same human activity, which is presented as a fault, is not a fault. For, even there, the diversity of human effort is the cause of the diversity of results. The lack of results for some in the same human activity is due to unseen karma. This too is accepted by us as a cause. Time is also a doer, for the flowering and fruiting of bakula, champaca, ashoka, punnaga, naga, sahakar, etc., occurs only at a specific time, not always. And what is said, "The uniformity of time does not account for the diversity of the world," is not a fault for us. For, we do not accept time alone as the doer, but also karma. Therefore, there is no fault in the diversity of the world. The Lord is also a doer. The self, which pervades the entire world through the door of birth, is the Lord. His role as the creator of happiness and suffering is established without any doubt by all. The objection that there is a distinction between the material and the immaterial, etc., is far removed when the Lord is accepted. The nature of things is also a doer in some way. For, the characteristics of the self, such as its use, its infinite extent, the material nature of the pudgalas, the movement, stability, and support provided by the bodies of virtue and vice, and their immaterial nature, etc., are all established by nature. The objection that there is a distinction between the self and its nature is also a fault. For, nature is not different from the self. And since the role of the self is accepted, this too is established by nature. Karma is also a doer. It is arranged with the regions of the living being in the form of mutual dependence, and is in some way not different from the self. Due to its influence, the self wanders in the realms of hell, animal, human, and god, experiencing happiness, suffering, etc. Thus, since the role of fate and non-fate is established by reason, those who accept the role of fate alone are foolish. This is to be understood. (4)

Commentary: The author of the text, having presented the view of the fatalists in the previous two verses, now provides a solution to it.

The word "thus" is used in the present verse to introduce the previous statement of the fatalist. Those who formulate the principles of fatalism do not have a true understanding of the nature of existence and non-existence. They are ignorant, like children. Despite this, they consider themselves wise and knowledgeable. Why are fatalists called ignorant, devoid of knowledge, and arrogant in their wisdom? The author of the text, in order to provide a solution to this potential question or curiosity, mentions fate and non-fate, and explains that many situations conducive to happiness and prosperity are determined by fate, because such karmic fruition occurs. And many situations are indeterminate, i.e., they are accidental, due to one's own efforts or some unseen power. Even so, fatalists claim that all situations conducive to happiness and prosperity, as well as suffering and adversity, are definitively determined by fate. Thus, they do not understand the true cause of happiness and suffering. They are devoid of intelligence. The Arhats, the Tirthankaras and the omniscient ones, believe that some happiness and suffering are indeed determined by fate, because the karma that is the cause of them arises at a specific time. Thus, they are indeed the result of the arising of karma, but because they arise at a specific time, in a specific way, they are considered to be within the realm of fate.