Agam 25 Prakirnak 02 Atur Pratyakhyan Sutra

SR No.: 002562
Original Sutra Author: Veerbhadra Gani
Author: Kirtiyashsuri
Publisher: Sanmarg Prakashan
Publication Year: 2010
Total Pages: 400
Language: Prakrit, Sanskrit, Gujarati
Classification: Book_Devnagari, Agam, Canon, F000, & F020
File Size: 11 MB

Page 117

७६
आतुरप्रत्याख्यानप्रकीर्णकम् गा. ५३
चखिदियदुदंतणस्स अहइत्तिउ इमो दोसो । जं जलघूमि जलं ते पडइ पयंगो अबुद्धीउ ।।२।। घाणिंदियदुदंतणस्स अहइत्तिउ इमो दोसो । जं उसहिगंधेण बिलाओ निद्धायईओ एगो ।।३।। जिभिंदियदुदंतणस्स अहइत्तिउ इमो दोसो । जंगललग्गुखित्तो फुरइ थलथिरल्लिओ मच्छो ।।४।। फासिंदियदुदंतणस्स अहइत्तिउ इमो दोसो ।
जं खणइ मत्थयं कुंजरस्स लोहं कुसोतिखो ।।५।। यत एवैतावान् दोषः अत एव तीर्थकरसाधूनां सर्वदोषमूलं प्राकृतत्वात् लिङ्गव्यत्ययः सचित्तमाहारं मनसापि प्रार्थयितुं न क्षमते ।।५२।।
सोम0 अथ क्षपक आहारे गृद्धस्य दोषान् चिन्तयति - आहार एव निमित्तम् आहारनिमित्तम्, तेन मत्स्यास्तन्दुलमत्स्या महामत्स्यमुखमध्ये प्रविशतो निसरतश्चानेकान् मत्स्यान् दृष्ट्वाऽहमेवंविधवपुश्चेद् भवामि तदैतान् सर्वान् भक्षयामीति रौद्रध्यानपरा गच्छन्ति यान्ति सप्तमीं पृथिवीं तमस्तमाऽभिधाम्, एवं रसस्य दोषं भणता शेषाणामपि शब्द-रूप-गन्ध-स्पर्शाणां दोषो मृग-पतङ्गभृङ्ग-मातङ्गदृष्टान्तैर्भणित एव द्रष्टव्यो रसमूलत्वाच्छेषविषयेच्छानाम्, यत एवैतावान् दोष अत एव साधूनां सर्वदोषमूलत्वात् सचित्ताहारो मनसाऽपि प्रार्थयितुं न क्षमो न साधुर्न यौक्तिक इत्यर्थः । 'न खमइ' इति पाठे तु प्राकृतत्वाल्लिङ्गव्यत्ययं कृत्वा सचित्तमाहारं जिनसाधूनां मनसा प्रार्थयितुं न क्षमते न सहते इत्यर्थः ।।५२।।
गुण अथ तेषु गृद्धस्य दोषानाह-आहारेण हेतुना मत्स्या यान्ति सप्तमी पृथ्वी, सचित्तमाहारं मनसापि प्रार्थयितुं न क्षमते न सहते ।।५२।।
पुब्बिं कयपरिकम्मो अनियाणो ईहिऊण [ऊहिऊण मइ-बुद्धी । पच्छा मलियकसाओ सज्जो मरणं पडिच्छामि ।।५३।। पूर्वं कृतपरिकर्मा अनिदान ऊहित्वा मतिबुद्धी ।
पश्चात् मलितकषायः सद्यो मरणं प्रतीच्छामि ।।५३।। भव. इति विज्ञातविषयविपाको भावितगुरूपदेशश्च क्षपको यद्भणति तदाह - पूर्वे प्रथम "चत्तारि विचित्ताई" इत्यादिक्रमेण कृतपरिकर्मा कृतोत्कृष्टमध्यमजघन्यद्वादशवर्ष

Translation AI Generated

76
Aaturpratyakhyanaprakirnakam Ga. 53
This is the fault of the eye-sense organ: just as water falls on the ground, so does the ignorant person. ||2|| This is the fault of the nose-sense organ: just as a bee is attracted by a fragrant smell. ||3|| This is the fault of the tongue-sense organ: just as a fish, attracted by a bait, jumps out of the water. ||4|| This is the fault of the touch-sense organ: just as an elephant, attracted by a sweet smell, digs up the ground with its tusks. ||5|| Since this is the fault, therefore, due to the natural tendency of the Tirthankaras and Sadhus, there is a change in gender, and they are unable to desire food with their minds. ||52||
Soma: Then the Kshatriya, thinking about the faults of the vulture in food, says: Food is the cause, food is the cause. Therefore, seeing many fish entering and exiting the mouth of the big fish, the fish think, "If I become like this, then I will eat all of them." Thus, they go to the seventh earth, called Tamas, with a fierce mind. Similarly, the fault of taste is to be understood from the examples of deer, insects, bees, and elephants, as the desire for other objects is rooted in taste. Since this is the fault, therefore, due to the natural tendency of the Sadhus, they are unable to desire food with their minds. They are not virtuous, nor are they logical. The meaning of "na khamati" is that due to the natural tendency, there is a change in gender, and the Jina Sadhus are unable to desire food with their minds. ||52||
Guna: Then he says about the faults of the vulture in food: Due to food, the fish go to the seventh earth. They are unable to desire food with their minds. ||52||
Previously, having done the karma, without any cause, he thought with his mind. Later, he accepted death immediately, being stained with the kshaya. ||53||
Previously, having done the karma, without any cause, he thought with his mind. Later, he accepted death immediately, being stained with the kshaya. ||53||
Bhava: The Kshatriya, having known the result of the object, and having been taught by the Guru, says: Previously, in the beginning, he did the karma, having done the excellent, medium, and inferior karma, in the order of "four varieties", etc.
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