Sutrakritanga Me Varnit Darshanik Vichar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Sutrakritanga mein Varnit Darshanik Vichar" by Dr. Shreeprakash Pandey:

Overall Focus:

The article, "Philosophical Thoughts Described in the Sutrakritanga" by Dr. Shreeprakash Pandey, systematically analyzes the philosophical and ethical doctrines presented in the Sutrakritanga, the second Anga of the Jain Agamas. The author focuses primarily on the first chapter of the first Shrutaskandha (section) of the Sutrakritanga, which refutes various contemporary philosophical viewpoints. The core aim of the Sutrakritanga is to guide the seeker towards liberation from bondage by advocating ethical principles like non-possession, non-violence, and renunciation, while also critically examining and refuting prevalent philosophical theories of its time.

Key Themes and Jain Philosophy:

Goal of Indian Culture: The article begins by stating that the overarching goal of Indian culture and thought has been spiritual development and the welfare of humanity. Jainism, as a prominent "Av-Vedic" (non-Vedic) philosophical stream, extensively discusses concepts of the soul (Atmavada), karma (Karmavada), the afterlife (Parlokavada), and liberation (Mokshavada). Like other Indian philosophies, Jainism views worldly life as fraught with suffering and aims for the absolute cessation of this suffering.
The Sutrakritanga: The Sutrakritanga is considered the "Veda and Pitaka" of the Jain tradition, containing the essence of all Jain principles. It's noted for its knowledge of both "Sva-samaya" (its own doctrine) and "Para-samaya" (other doctrines). A significant feature is its refutation of irrational and incorrect views of other philosophical schools without naming their proponents. The primary goal of the scripture is to impart the true understanding of reality by considering false and erroneous notions as bondage. A key characteristic of the Sutrakritanga is its establishment of a high ideal of life behavior alongside philosophy.
The First Shrutaskandha: The first Shrutaskandha of the Sutrakritanga is primarily dedicated to refuting other schools of thought, with the second Shrutaskandha elaborating on these refutations and focusing on the conduct of newly initiated monks.

Philosophical Schools Critiqued in the Article (based on the first chapter of the first Shrutaskandha):

The article details the critique of various philosophical schools prevalent during the time of the Sutrakritanga. These include:

The Nature of Bondage (Bandhan ka Swarup): The article defines bondage as the state of the soul being dependent due to the binding of karma. Umaswati, in the Tattvartha Sutra, describes it as the soul's acquisition of karmic matter due to passions. Akalankadeva further explains it as karmic matter becoming one with the soul's regions. Bondage is categorized into:
- Dravya Bandha (Material Bondage): The association of karmic particles (like knowledge-obscuring karma) with the soul.
- Bhava Bandha (Mental/Emotional Bondage): The impure conscious states of the soul, such as delusion, attachment, aversion, anger, etc., that attract karmic particles.
Causes of Karma Bondage: While some traditions (like Kundakunda) emphasize ignorance as the primary cause, Jainism commonly identifies five causes:
- Mithya Darshan (False Belief/View): Misinterpreting reality.
- Avirati (Non-restraint): The absence of restraint from harmful actions.
- Pramada (Negligence/Lethargy): Lack of interest in virtuous actions due to intense passions.
- Kashaya (Passions): Polluted states of the soul that cause karmic bondage (anger, pride, deceit, greed).
- Yoga (Activity): The movement of the soul's regions through mind, speech, and body, which leads to karmic association.
Pancha Mahabhuta Vada / Bhuta Chaitanya Vada (Five Elements Theory / Materialistic Consciousness): This refers to the Charvaka (Lokayata) doctrine that the world and consciousness arise from the five elements (earth, water, fire, air, and sometimes space). The Sutrakritanga refutes this by arguing that since the individual elements lack consciousness, their combination cannot produce consciousness. It posits the existence of an independent knower (soul) beyond the physical senses.
Tad Jiva Tad Sharira Vada (That is the Soul, That is the Body): This is an extension of the Charvaka's non-soul doctrine, equating the soul with the body. The argument is that consciousness originates from the body formed by the five elements, and the soul perishes with the body. The Sutrakritanga counters that if consciousness were merely a property of the body, it should persist in a dead body, which is not observed. It also highlights the futility of spiritual practices if the soul ceases to exist with the body.
Eka Atma Vada (Monism/One Soul Doctrine): This doctrine, often associated with Vedanta, posits that Brahman (the Universal Soul) is the only reality, and all other entities are manifestations of it. The Sutrakritanga criticizes this by stating that if all are one soul, then the karma of one would affect all, leading to a breakdown of responsibility and the concepts of liberation and bondage. It argues that actions have individual consequences.
Akaraka Vada / Akartritva Vada (Theory of Non-agency): This view, held by some Samkhya and Yoga traditions, asserts that the soul is inactive and not the doer of actions; rather, Nature (Prakriti) is the cause of all actions. The Sutrakritanga refutes this, stating that if the soul is unchanging and inactive, then concepts of rebirth, suffering, and spiritual effort become meaningless.
Atma Shashtha Vada (The Doctrine of the Six Entities): This view, attributed to some Vedic and Samkhya-Vaishēshika schools, posits six eternal entities: the five elements and the soul. It asserts the absolute eternality of these entities, denying both causal and acausal destruction. The Sutrakritanga criticizes this for its absolutist view, arguing that while entities exist in their substance (Dravya), their states or modifications (Paryaya) are transient. It champions the Jain doctrine of Anekanta-vada (non-absolutism).
Kshanika Vada (Momentariness Doctrine): Associated with Buddhism, this doctrine asserts that all phenomena, including the soul, are momentary and cease to exist immediately after their arising. The Sutrakritanga refutes this by pointing out that if all actions and their results are momentary, there would be no connection between action and its consequence, rendering concepts of karma, rebirth, and liberation meaningless. It argues for a soul that is partially eternal (in its substance) and partially transient (in its modifications).
Nisharta of Samkhya and Other Doctrines (Samkhyadi Mat ki Nissarta): The article reiterates the refutation of various doctrines, emphasizing that none adequately explain the continuity of experience and individual existence.
Niyati Vada (Fatalism/Determinism): Primarily associated with the Ajivikas, this doctrine denies the role of individual effort, karma, and strength, asserting that all conditions are pre-determined. The Sutrakritanga argues that while some outcomes might be destined due to past karma, not all are solely determined by fate. It asserts that human effort, time, nature, and karma are all interdependent causes.
Ajnana Vada (Ignorance/Skepticism Doctrine): This view embraces ignorance or skepticism about ultimate truths. The Sutrakritanga criticizes those who cling to partial knowledge or deliberately avoid deeper inquiry, leading to an adherence to unrighteousness and suffering. It also critiques those who consider ignorance preferable to avoid conflict and passions.
Kriya Vada / Karmopachaya Nishedha Vada (Action Theory / Prohibition of Karma Accumulation): This section discusses Buddhist interpretations of action and karma. While Buddhism generally emphasizes "akriya" (non-action), the Sutrakritanga points out nuances. It critiques the Buddhist idea that certain actions (like those performed with pure intention or in ignorance) do not lead to karmic accumulation or bondage, arguing that even unintentional harm stems from a certain mental state.
Jagat Kartritva Vada (World Creator Doctrine): The Sutrakritanga presents seven views on the creation of the world by various deities, nature, or natural phenomena. It refutes these, asserting that the world, in its substantial form, is eternal and uncreated. Changes are merely modifications of existing substances, and individual suffering and happiness are results of one's own actions, not those of any external creator.
Avatar Vada (Incarnation Doctrine): Also attributed to the Ajivikas, this doctrine suggests that even liberated souls can descend back into the world due to passions. The Sutrakritanga refutes this, arguing that a soul once purified of karmic impurities cannot become impure again, likening it to a burnt seed failing to sprout.
Praise of Own Theories and Claim of Siddhi (Sw-Sw Pravad Prasha): The article criticizes philosophers who exclusively praise their own doctrines and claim exclusive possession of spiritual powers or liberation through mere knowledge or ritualistic actions. It warns that such individuals often mislead the ignorant and incur the unfortunate consequences of repeated cycles of birth and death, or rebirth in lower realms.
Peravadi Nirasan (Refutation of Other Doctrines): The text criticizes those who solely adhere to their limited viewpoints, seeking refuge in them while remaining unconcerned about karmic bondage and engaging in sinful actions. Their path is likened to a leaky boat drowning in the ocean of existence.
Lokavada Samiksha (Critique of Worldly/Mythological Views): This refers to the prevalent mythological beliefs of the time, with people seeking answers about the origin, maintenance, and destruction of the world from various "omniscient" figures. The Sutrakritanga refutes the idea of an eternal, unchanging world and challenges the notion that certain beings are exclusively born into specific forms or states. It emphasizes that actions determine one's future births and experiences, making rituals like charity and penance meaningful.
Adhakarma Dosha (Faulty Food): The text discusses the impurities and faults in the food of ascetics, particularly the concept of "Adhakarma" (food obtained with certain faults). Consuming such food is seen as leading to violence and weakening the spiritual resolve of the ascetic, resulting in severe karmic bondage.
Munidharma Upadesha (Instruction on Monastic Duty): The Sutrakritanga provides guidance for monks, advising them to renounce attachments, avoid association with those who preach worldly rituals or hold wrong views, and to practice detachment in all aspects of life, including food.
Ahimsa Dharma Nirupana (Description of the Principle of Non-Violence): Ahimsa (non-violence) is presented as the backbone of Jainism. The text argues that all living beings are non-homicidal because they are subject to change, experience suffering, and are ultimately impermanent. It refutes the idea that causing harm doesn't constitute violence because the soul itself is not altered.
Upadesh for Character Purity (Charitra Shuddhi ke Liye Upadesh): The final part of the first chapter offers instruction on achieving purity of character as the means to break karmic bonds. It highlights that vices like violence, negligence, passions, and misuse of mind, speech, and body are causes of character defects and karmic bondage. True liberation comes from following the path of right faith, right knowledge, and right conduct, coupled with practices like restraints, vows, and austerities.

Conclusion:

The article concludes by stating that the Sutrakritanga skillfully incorporates and analyzes almost all philosophical and ethical doctrines prevalent in Indian philosophy. While it refrains from naming specific sects, it effectively refutes their arguments based on its own principles of Anekanta-vada and the karma-driven path of non-violence. The Sutrakritanga demonstrates that no single philosophy, whether Vedic, Buddhist, materialistic, or fatalistic, can fully explain the experienced reality of our constantly changing, conscious lives. Only Jainism's Anekanta-vada can offer a balanced and realistic synthesis between eternalism and annihilationism, providing a rational basis for ethical and religious life.