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 180

खण्ड:-२ दृष्टान्तसमुच्चयः
१३९
भुङ्क्ते, तपसो हि वैयावृत्त्यं गरीय इति । अथवा बस्तिकूर्चकक्षादिरोमाणि न जातानि तावत्क्षुल्लकीक्षुल्लकयोरपि द्विर्भुञ्जानयोर्न दोषः । एकान्तरोपवासिनः साधोरेकगोचरकालेन न निर्वाहस्तदा द्वितीयवारं स भिक्षते । षष्ठभक्तकस्य द्वौ गोचरकालौ । अष्टमभक्तकस्य चतुःपञ्चोपवासकारकस्य च सर्वेऽपि गोचरकालाः, यदेच्छा भवति तदा भिक्षते, न तु प्रातर्गृहीतमेव धारयेत्, संचये जीवसंसक्तादिदोषसम्भवात्, इति प्रसङ्गात् (दर्शितं) । अथ स मुनिराहारार्थं पुरे भ्रमन् स्वजनादौ सिंहकेशरमोदकस्य लाहणी (प्रभावनां) जायमानां वीक्ष्याचिन्तयत्-“अद्य मया मोदका एव ग्राह्या स्तेऽपि सिंहकेशरका एव" इत्यभिग्रहं संप्रधार्य भिक्षायां प्रविष्टः, लोलुपतयाऽन्यत् प्रतिषेधति, तांश्चालभमानः संजातक्लिष्टाध्यवसायः केशरानेव ध्यायन् परिभ्रमति स्म । मध्याह्नो जातः । ततो “न लब्धा मया मोदका” इति प्रणष्टचित्तो बभूव । ततो गृहद्वारे प्रविशन् धर्मलाभस्थाने सिंहकेशरा इति वदति । एवं सकलमपि दिनं भ्रान्त्वा रात्रौ तथैवापणवीथीचत्वरचतुष्पथादिषु भ्रमति स्म । पश्चात्पौरुषीप्रतिलेखनप्रतिक्रमणक्रियादिकालोल्लङ्घनमपि न स्मृतिगोचरीकृतम् । भास्वदंशुभिश्चुम्बिते लोकैः प्रारब्धगमनागमने मार्गे जन्तुरक्षार्थमालोक्य गमनं कार्यमित्यपि न स्मृतम् इत्थं भ्रमन् रजनीयामद्वयं व्यतिचक्राम । ततः श्रावकगृहे प्रविवेश । धर्मलाभस्थाने सिंहकेशरा इत्युवाच । सोऽपि श्रावकोऽभ्युत्थानादिकं विधाय "अतर्कितमकाले मुनेरागमनं कथं जातं ?" इति विचिन्त्य दध्यो-“अयं साधुः क्षपकोऽद्यैव वासरे मयाऽप्रमत्तभावान्वितो दृष्टः, प्रागप्ययं धनधान्यसुवर्णकामिनीदासदास्यादिसंभृतं गृहं त्यक्त्वा वैराग्येण प्रव्रजितः, तत्सर्वमहं वेद्मि, गीतार्थोऽयमस्ति, परं सहसाऽत्रागमनं रात्रौ जातं तस्य को हेतुः ? यद्यस्य विद्यमानदोषान् प्रत्यक्षं कथयामि तदा श्राद्धत्वं मयि कुतः ? परमनेकसिद्धान्तपरार्थज्ञस्याग्रे मम वक्तुं नार्हम् । अथवा महापुरुषाणां चरित्रमगम्यमकलनीयं चास्मादृशां विषयादिरतानाम्, अतो ज्ञानिन एव जानन्ति परमार्थमस्य मनोगतं, स्वल्पबाह्यव्यवहारातीतचेष्टावीक्षणेन गुणिनां गुणेषु दोषो नोद्भावनीयः । तथापि गुणग्रहणबुद्ध्याऽवश्यं परीक्षा कार्या । यतोऽसौ प्रतिपातभावयुक्तोऽस्ति ? अथवा लेशमात्रेण ?" इति विचिन्त्य पुनर्दध्यौ-"नास्य काचिद्विषयोन्मुखी चेष्टा दृश्यते, न च परधनस्वर्णहरणादिचेष्टा वीक्ष्यते, वस्त्राच्छादितास्येन भाषते, क्रमेण पदस्थापनयतनापरश्च दृश्यते, अतो नासौ मूलगुणघातकः । आहाराभिलाषुकस्तु ज्ञायते" । इति ध्यात्वा तेन नानारसवत्यः शर्कराः खडखज्जकघृतपूरमोतीचूरकूरकर्पूरवासितसुखाद्याश्चोपढौकिताः । मुनिवरस्तु पुनः पुनः “नेदं ममाहँ नेदं ममाहँ" इत्यवोचत् । तन्निशम्य स श्राद्धो दध्यौ-"अद्यापि साधुरयं मार्गरतः, यतोऽभिग्रहानुचितं नाङ्गीकरोति, तदनुसारेण याञ्चामपि न विधत्ते, ततः कथं ज्ञायतऽस्याभिग्रहः ? परं प्रवेशसमये सिंहकेशरा इति प्रोक्तमस्ति, तेन परिज्ञायते, नूनमनेनैते न क्वापि लब्धाः, तेनास्य चित्तं प्रणष्टं" । ततस्तेन लाहणिकागतमोदकभृतभाजनमुपढौकितं “भगवन् ! ममानुग्रहं कुरु, गृहाण सिंहकेशरान्” । तेन ते

Translation AI Generated

Chapter 2: Collection of Examples
139

It is said that renunciation of austerity is more serious than eating. Or, if the hair on the body, the buttocks, the thighs, etc., has not yet grown, then there is no fault in eating twice, even for a very young child. A solitary observer has to be sustained by one mealtime, so he begs a second time. A sixth-meal observer has two mealtimes. An eighth-meal observer, a four- or five-fasting observer, and all others have all mealtimes, so they beg whenever they wish, but they should not hold on to what they have received in the morning, because there is a possibility of faults such as attachment to life, etc., arising from hoarding. (This is shown) by the following example.

Once, a monk was wandering through a city in search of food. He saw a merchant selling Singhkeshar modaks (a type of sweet) and thought, "Today, I will take only modaks, and those too, only Singhkeshar modaks." He made this resolution and entered into begging. Due to his greed, he refused everything else. He did not get them, and with a troubled mind, he kept wandering, thinking only of the Singhkeshar modaks. Midday arrived. Then, he became disheartened, thinking, "I did not get the modaks." He entered his house and said, "Singhkeshar modaks" at the place of receiving alms. He wandered like this the whole day, and at night, he wandered in the same way through the market streets, crossroads, etc. He did not even remember the time for performing the daily rituals of writing, reading, and reciting the scriptures. He did not even remember that he should look out for animals on the road while walking, as the sun's rays were falling on the people. Wandering like this, he spent two nights. Then, he entered a householder's house. He said, "Singhkeshar modaks" at the place of receiving alms. The householder, after rising and performing the necessary rituals, thought, "How is it that the monk has come at such an inappropriate time? This virtuous man is a renunciant, and I saw him today, without any attachment. Earlier, he renounced his house, filled with wealth, grain, gold, women, servants, and slaves, and became a renunciant. I know all this. This is the meaning of the song. But why has he come here suddenly at night? If I tell him about his existing faults directly, then what will be the merit of my offering? It is not proper for me to speak in front of a person who knows many scriptures and their meanings. Or, the character of great men is incomprehensible and beyond the reach of those who are attached to worldly things like us. Therefore, only those who are knowledgeable know the true meaning of his thoughts. By observing his actions, which are beyond the scope of ordinary worldly affairs, one should not find fault with the virtues of the virtuous. Nevertheless, it is necessary to test him with the intention of understanding his virtues. Why is he biased? Or, is it just a little bit?" He thought again, "I do not see any worldly desires in his actions. I do not see any desire to steal other people's wealth or gold. He speaks with his mouth covered by his clothes. He is seen to be careful in placing his feet. Therefore, he is not a destroyer of his fundamental virtues. He is known to be desirous of food." Thinking this, he offered him various kinds of sweets, sugar, khar-khajj, ghee-filled moti-chura, kur-kur, camphor-scented sukh-adya, etc. The monk repeatedly said, "This is not mine, this is not mine." Hearing this, the householder thought