Dr. Samani Mangal Pragya
In the Sūtrakṛtāṅga Sūtra, there is a mention of svasamayā (Jain doctrines) and parasamayā (doctrines of other philosophies). This fact is described clearly in Nandī and Samavāy as 'sūyaga
e ṇaṃ sasamayā sūijjanti, parasamayā sūijjanti, sasamayā-parasamayā sūijjanti.[1]' Among the five sections of Dṛṣṭivāda, one of them is sūtra. According to Acharya Virasena, in this sūtra, there is a description of other's philosophies.[2] Since the text Sūtrakṛtāṅga is composed with the contents of the philosophical doctrines of the Sūtra (section of Dṛṣṭivāda), it is called by the name sūtrakṛta. The main philosophical doctrines prevalent during the Lord Mahavira's era are compiled in Sūtrakṛtāṅga [3] akin to the Buddhist literature where the Dīghanikaya[4] is a compilation of the philosophical ideas prevalent in those days. Study of these texts explores the fact that during the time of both Lord Mahāvira and Buddha, there had been an existence of many philosophical doctrines.
There is a description of several philosophical beliefs, in the first chapter, by the name 'Samaya' of first śrutaskandha of Sūtrakṛtāṅga and in the twelth chapter by the name of 'Samavasaraṇa' and the first and the sixth chapter of second śrutaskandha. As per the style of compiling the āgamas, there is only an explanation and refutation of all the other philosophies. Though, there is no mention of Jain philosophical beliefs, a critical analysis of other traditions, clearly, expresses the Jain philosophical doctrines.
Now, we discuss the philosophical doctrines that are critically analysed in the Sūtrakṛtāṅga sūtra mentioning their individual names for a clear understanding of Jain philosophy. In this text, Pañcabhūtāvada, Ekātmavāda, Tajjivataccharīravāda, Akārakavāda, Ātmaṣaṣṭhavāda, Aphalavāda, Niyativāda, Ajñānavāda, Jñanavāda, Karmacaya, Abhāvavāda etc are mainly mentioned.[5]
The Sūtrakṛtāṅga Sūtra, begins with the words - Bujjhejjā tiuṭṭejjā. These are profound words which need to be reflected upon deeply, bujjhejjā means 'to know' and tiuṭṭejjā means 'to break' or 'to destroy'. This phrase is referred to in the context of reconciliation of knowledge and conduct.[6] In the context of all different philosophical beliefs, it can also be understood as, first know all these beliefs, systems and then renounce them judging with wisdom. This directs us towards an acceptance of the self accepted doctrines.
