Sutrakritanga Sutram Part 01

This is a comprehensive summary of the Sutrakritanga Sutra, Part 01, by Kanhaiyalal Maharaj, published by Jain Shastroddhar Samiti, based on the provided text:

Book Title: Sutrakritanga Sutram Part 01 Author: Kanhaiyalal Maharaj Publisher: Jain Shastroddhar Samiti

This work is a commentary on the Jain scripture Sutrakritanga Sutram, specifically the first part. The commentary, titled "Samayarth Bodhini," is authored by Acharya Shri Ghasilalji Maharaj and has been translated into Hindi and Gujarati. The publication is dedicated to the memory of the late Shri Ratilal bhai Chandbhai Mehta.

Overall Purpose and Content:

The Sutrakritanga Sutram, as interpreted by this commentary, is a foundational Jain text that critically examines and refutes various philosophical and religious viewpoints prevalent at the time. It aims to establish the core principles of Jainism, particularly regarding the nature of reality, karma, soul, and liberation, by contrasting them with the doctrines of other schools of thought. The text emphasizes the Jain path of righteousness, self-discipline, and non-violence as the true means to attain salvation.

Key Themes and Sections (Based on the Index and Content):

The text is structured into two main studies (Adhyayanas) and further divided into four chapters (Uddeshas) within the first study and further chapters in the second. The primary focus is on contrasting Jain teachings with other philosophical systems.

Study 1 (Prathama Adhyayan):

• Chapter 1 (Prathama Uddesha): This chapter lays the groundwork for the entire text.

  • Mangala Charan (Invocation): Begins with auspicious invocations, likely to Lord Mahavir or the Jain Tirthankaras, and to the principles of right knowledge.
  • Establishment of the auspiciousness of knowledge: Emphasizes the importance of true knowledge (Samyak Gyan) in Jainism.
  • Description of Bondage (Bandha): Explains the nature of karma and how it binds the soul.
  • Description of Possessions (Parigraha): Discusses the concept of attachment and possessions as a cause of bondage.
  • Further elaboration on Bondage: Continues the discussion on the mechanisms of karma binding the soul.
  • Cessation from Karma Bandha and Liberation (Nirvritti): Explains the path to stopping karma and achieving liberation.
  • Presentation of one's own doctrine (Swasamaya) and then others' doctrines (Parasamaya): This is a central theme. The text will first state Jain principles and then critically analyze and refute opposing views.
  • Critique of various philosophies:
    • Charvaka Philosophy (Lokayatika): Refutes the materialistic and atheistic views of the Charvaka school, which denies the soul, afterlife, and the efficacy of spiritual practices.
    • Vedanta and Advaita Philosophy: Critiques the monistic theories that deny the plurality of souls or posit a single, non-dual reality.
    • Tattvajiva-Tachchhari (Soul is Body) Philosophy: Addresses and refutes the view that the soul is identical with the body.
    • Denial of Merit and Demerit (Punya and Papa): Critiques philosophies that deny the karmic consequences of actions.
    • Sakhyamala (Samkhya) Philosophy: Discusses and refutes the Samkhya views, possibly related to the purusha and prakriti.
    • Buddhism (Kshanikavada and Chaturdhatuvaada): Critiques Buddhist doctrines of momentariness (nihilism) and the four elements, challenging their views on the self and reality.
    • General Refutation of other schools: Summarizes the futility of various other philosophical schools from Charvaka to Buddhism.

• Chapter 2 (Dwitiya Uddesha): Continues the refutation of opposing views.

  • Niyativada (Fatalism): Critiques the doctrine of determinism, which claims that all events are predetermined and beyond individual effort. This is likely analyzed through stories and analogies.
  • Agnosticism/Ignorance: Discusses philosophies that rely heavily on ignorance or doubt. The story of the trapped deer is mentioned as an illustration.
  • Consequences of wrong knowledge: Explains the negative results of adhering to incorrect spiritual paths.
  • Distinction between doubtful and undoubting dharma: Clarifies the nature of true religious conduct versus misconceptions.
  • The ignorant person and unobtainable objects: Discusses how ignorance leads to pursuing unattainable goals.
  • Defects of the ignorant: Highlights the flaws in the perspectives of those who are intellectually or spiritually lacking.
  • Dissolution of ignorant views: Aims to dismantle and reject the doctrines of the ignorant.
  • The Mleccha (foreigner/uncivilized person) analogy: Uses an example to illustrate the flaws in the arguments of the ignorant.
  • Assertion of the doctrine (Siddhanta): Re-establishes Jain principles after refuting opposing views.
  • Criticism of ignorant views: Further elaboration on the errors of those holding false beliefs.
  • Inability of the ignorant to teach: Uses examples to show that those who do not understand themselves cannot guide others.
  • Further criticism of ignorant views: Continues to dismantle incorrect philosophies.
  • Consequences of wrong views: Discusses the negative outcomes of holding erroneous beliefs.
  • Conclusion of the study: The first study likely concludes by reinforcing the Jain path.

• Chapter 3 (Tritiya Uddesha): Focuses on practical conduct and ethical issues.

  • Vices of the conduct of the misguided (Mithya drishtiyoma acharadosha): Critiques the unethical practices of those who do not follow right conduct.
  • The Matsya (fish) analogy regarding food: Illustrates flaws related to accepting certain types of food, possibly referring to dietary restrictions or ethical considerations in food consumption.
  • Reinforcement of the doctrine: Again, establishes Jain principles after refuting flawed practices.
  • Different views on the creation of the world (Jagat ki utpatti ke vishay mein mataantar): Critiques various cosmogonical theories.
  • Refutation of the theory of world creation by God (Devakrit Jagatvadiyon ke mat ka nirasana): Specifically targets theistic creation myths, arguing against a creator deity.

• Chapter 4 (Chaturtha Uddesha): Likely deals with ethical conduct for ascetics and further philosophical points.

  • Fruits of following other doctrines: Discusses the negative outcomes of adhering to non-Jain paths.
  • Duty of scholars towards other doctrines: Outlines how learned individuals should engage with and refute false philosophies.
  • Livelihood of monks (Sadhuon ke jivan yatra nirvaha ka nirupaṇa): Details the principles of monastic sustenance.
  • Udgama etc. defects (Udgama aadi doshon ka nirupana): Discusses various faults related to the acquisition and consumption of food by monks, likely referring to the sixteen types of Udgama doshas.
  • Sixteen types of product defects (Solah prakar ke utpadanadosha): Specific enumeration of these defects.
  • Ten types of defects like Shankita etc. (Shankita aadi dashaprakar ke doshon ka nirupaṇa): Discusses other types of faults, possibly related to perception or mental states.
  • Five defects of Graapaṇa (Graapaṇa ke pañch doshon ka nirupaṇa): Details five specific faults related to receiving alms or provisions.
  • Refutation of Purāṇic and other non-Jain teachings (Paurāṇikadi anyatirthik ke mat ka nirupaṇa): Critiques the teachings of Puranic lore and other heterodox traditions.
  • Worldly arguments born of distorted intellect (Viparit buddhi janita lokvaad ka khandaṇ): Refutes worldly arguments based on perverted reasoning.
  • Assertion of one's own doctrine for refuting others' views (Anyavadiyon ke mat ka khandaṇ ke liye apne siddhanta ka pratipadana): Reaffirms Jain principles as the basis for refuting other doctrines.
  • Use of analogies in refuting others' views (Anyavadiyon ke mat ke khandaṇ mein drishtanta ka kathana): Explains the use of parables and examples.
  • Reason for prohibiting life-injury (Jeevahinsa ke nishedh ka karan): Explains the ethical basis of Ahimsa (non-violence) in Jainism.
  • Exhortation to monks for liberation (Moksharthi muniyon ko upadesha): Provides guidance to monks seeking liberation.
  • Conclusion of the study: Likely summarizes the key teachings of the first study.

Second Study (Dwitiya Adhyayan):

• Chapter 1 (Prathama Uddesha): This chapter likely continues the exploration of ethical conduct and refutations. The "Avataranika" (introduction) to the second study is mentioned.
• Lord Adinath's teachings to his sons: A significant section dedicated to the teachings of the first Tirthankara, Lord Adinath, to his sons, likely elaborating on fundamental Jain principles.
• Chapter 3 (Tritiya Uddesha): Focuses on ascetics enduring hardships.
  • Exhortation to monks to endure hardships and calamities (Sadhuon ko parishaha evam upsarga sahne ka upadesha): Discusses the importance of equanimity and endurance in the face of suffering for ascetics.

Key Philosophical Points and Critiques:

The commentary's detailed index reveals a systematic refutation of various philosophical systems, including:

• Materialism (Charvaka): Rejection of the denial of the soul, afterlife, and karma.
• Monism (Vedanta/Advaita): Rejection of the idea of a single, undifferentiated reality and the denial of the plurality of souls and karma.
• Fatalism (Niyativada): Argument against the idea that all actions are predetermined, emphasizing the role of individual effort and karma.
• Buddhism: Critiques of impermanence (anicca), the five aggregates (skandhas), and the denial of a permanent soul.
• Samkhya: Refutation of the doctrine of Prakriti as the sole cause of creation and the soul's passivity.
• Theistic Creationism (Brahma/Ishvara): Rejection of the notion of a creator God, questioning the logic and theistic scriptures.
• Eternalism vs. Annihilationism: The Jain stance of both permanence (of substance) and change (of modes) is likely presented as superior to extreme eternalism or annihilationism.
• The nature of action and its results: Emphasizes the Jain understanding of karma and its consequences, refuting views that deny it.
• Monastic Conduct: Provides detailed ethical guidelines and critiques the wrong practices of ascetics from other traditions.

Commentary Style:

The commentary, "Samayarth Bodhini," by Acharya Shri Ghasilalji Maharaj, is known for its clarity and comprehensive explanation of the Sutrakritanga's complex ideas. Pandit Muni Shri Kanhaiyalalji Maharaj is credited with organizing and presenting this volume. The inclusion of Hindi and Gujarati translations makes the profound teachings accessible to a wider audience.

In essence, this volume of the Sutrakritanga Sutram, with its detailed commentary, serves as a vital resource for understanding the philosophical landscape of ancient India from a Jain perspective, highlighting the rigorous intellectual tradition of Jainism in establishing its own path to liberation through right knowledge, right conduct, and right faith.