Sutrakritang Sutra

Here's a comprehensive summary of the Sutrakritanga Sutra based on the provided text, focusing on its content and structure as presented:

Book Title: Sutrakritanga Sutra Author(s): Kulchandrasuri (Author), Nyayaratnavijay, Ratnachandravijay, Hemprabhvijay (Editors) Publisher: Jain Shwetambar Murtipujak Sangh Commentary (Implicit): The text indicates it follows the commentary of Shreeshilankacharya (Page #2).

Overall Purpose and Significance:

The Sutrakritanga Sutra, referred to as the second Anga (part) of the Jain Agamas, is presented as a work of profound meaning. This particular edition, "Aksharagamanika," is an annotation or commentary that aims to clarify the text, especially for those who have studied or are familiar with the commentary of Shreeshilankacharya. It acknowledges the inherent possibility of errors in the work of less experienced scholars and humbly requests corrections from knowledgeable readers for future editions.

Key Themes and Content Structure (Based on the excerpt provided):

The provided excerpt offers a glimpse into the initial sections of the Sutrakritanga Sutra, specifically the first study (Adhyayana) called "Samaya" (Time/Eternal principles). This study appears to focus on refuting various philosophical viewpoints and establishing the core tenets of Jainism.

The summary highlights the following:

1. The Nature of Bondage (Bandhana):

   • The text begins by discussing the concept of bondage, which is not merely physical but also karmic.
   • Attachment and Possession (Parigraha): The primary cause of bondage is identified as attachment to possessions, even minimal ones (Page #6, Shloka 2). This attachment leads to suffering when possessions are lost or threatened, and further suffering in protecting them.
   • Selfishness and Ownership (Mamata): The feeling of "mine" (mama) creates attachment and leads to suffering. Individuals who are attached to their possessions and feel possessive ("mamayi") are described as being bound by karma and unable to escape suffering (Page #7, Shloka 4).
   • The Role of Karma: The text emphasizes that it is through karma that one experiences suffering. The cycle of birth and death is driven by karmic bondage (Page #7, Shloka 5).

2. Refutation of Non-Jain Philosophical Schools (Par Samaya):

   • A significant portion of the excerpt is dedicated to critiquing and refuting various philosophical doctrines prevalent at the time. These include:
     • Materialism/Naturalism (Chirvataka/Chārvāka Mat): This view is presented as believing in five great elements (earth, water, fire, air, space) and nothing beyond them, including the soul (Page #7, Shloka 7). It suggests that the destruction of these elements leads to the destruction of the "being" or soul. The text refutes this by stating that the combination of elements does not create consciousness, and the soul is distinct from the elements (Page #8, Shloka 9).
     • Monism/Non-dualism (Ekātmavāda): This doctrine posits that the entire universe is ultimately one soul, appearing in different forms like the earth supports various features (Page #8, Shloka 9). The text challenges this by questioning how, if there is only one soul, one individual's karma can cause suffering to that single soul without affecting others (Page #8, Shloka 10).
     • Body-Soul Identity (Tajjīvatacchrīravādī): This view believes that the soul is born with the body and perishes with it, denying any existence in the afterlife (Page #8, Shloka 11). The text argues against this by questioning the basis of transmigration and the continuity of experience if the soul is solely identified with the body.
     • Theism/Creator God (Īśvara/Deva): The concept of a creator god is challenged, particularly the idea that a divine being creates the world (Page #10, Shloka 13). The text questions the agency of an unchanging soul if it is considered the creator.
     • Fatalism/Determinism (Niyativāda): This view emphasizes that all events are predetermined by fate or destiny. The text counters this by highlighting the role of individual actions and the consequences of karma (Page #9, Shloka 14 and Page #10, Shloka 15).
     • Buddhism/Momentariness (Kshanajogīno/Pañca Skandha): The Buddhist concept of five aggregates (skandhas) and the idea that everything is momentary and impermanent is presented (Page #9, Shloka 17). The text criticizes this by questioning who experiences suffering if everything is momentary and if there is no enduring self.
     • Eternalism/Perdurability (Shāśvatavāda/Ātmaṣaṣṭhavād): The idea that all things, including the soul and the universe, are eternal and unchanging is also refuted (Page #10, Shloka 15).

3. The Jain Path to Liberation (Moksha):

   • The text implicitly or explicitly points towards the Jain path of non-violence (Ahimsa), self-control (Samyama), and detachment (Viraga) as the means to overcome karma and achieve liberation.
   • The refutation of other views serves to highlight the correctness and uniqueness of the Jain perspective.
   • The emphasis on karma, bondage, and suffering underscores the necessity of a path that addresses these fundamental issues.

Structure and Style:

• Dialectical Approach: The Sutrakritanga appears to employ a dialectical method, presenting various viewpoints and then systematically refuting them with logical arguments and scriptural references.
• Didactic Tone: The text has a strong didactic purpose, aiming to guide the reader towards right understanding and conduct.
• Use of Examples and Analogies: The excerpt hints at the use of analogies and examples to illustrate complex philosophical points (e.g., the mirror reflecting the moon, the tiger's might).

Editorial Notes and Context:

• The "Aksharagamanika" is presented as a commentary on the Sutrakritanga Sutra, drawing from the established tradition of Shreeshilankacharya.
• The editors express humility regarding their work, acknowledging the potential for errors due to their limited knowledge, and invite feedback.
• The publication details (year 2063, first edition, 500 copies) and the location of publication (Surat, Gujarat) are provided.
• The dedicatory message by Acharya V. V. Kulchandrasuri expresses a desire to present this commentary for the benefit of those who have studied Shreeshilankacharya's work.

In essence, the excerpt from Sutrakritanga Sutra, through its detailed refutation of diverse philosophical schools, lays the groundwork for understanding the Jain emphasis on karma, individual responsibility, non-violence, and the path of self-control and detachment as the true means to liberation from suffering.