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 193

१५२
आतुरप्रत्याख्यानप्रकीर्णकम्
आबालाध्यक्षसिद्धमेवेदं” । इत्यालोच्य साधूनां स स्वकल्पितं बभाषे । तदा स्वगच्छस्थविरैरिदमुक्तं "हे आचार्य ! भगवद्वाक्यमिदमवितथमेव, नाध्यक्षविरुद्धम् । यत एकस्मिन् घटादिकार्येऽवान्तरकारणकार्याणि संख्यातीतानि सन्ति । मृदानयनमर्दनपिंडविधानशिवकस्थासादिकाल: सर्वोऽपि घटनिवर्तनक्रियाकाल इति तवाभिप्रायः, अयं चायुक्त एव । यतस्तत्र प्रतिसमयमन्यान्यकार्याण्यारभ्यन्ते निष्पद्यन्ते च, कार्यस्य करणकालनिष्ठाकालयोरेकत्वात् । घटस्तु पर्यन्तसमय एवारभ्यते तत्रैव निष्पद्यते चेति । अत्र बहु वक्तव्यं, तन्महाभाष्यतो ज्ञेयम् । तथा चोक्तं भवताऽर्धसंस्तृतदर्शनात्तदप्ययुक्तं, यतो यद्यदा यत्राकाशप्रदेशे च समास्तीर्यते, तत्तदा तत्रास्तीर्णमेवेदम् । पाश्चात्यवस्त्रास्तरणसमयेन खल्वसावास्तीर्ण एव । विशिष्ट-समयापेक्षाणि भगवद्वचनान्यतोऽदोषः ।" इत्यादियुक्तिभिरबुध्यमानं तं विहाय स्थविराः श्रीमद्वीरान्तिके ययुः । प्रियदर्शनापि तदा तत्रैव श्राद्धढंककुंभकृद्गृहे आसीत् । सा जमाल्यनुरागेण तन्मतमेव प्रपन्ना । ढंकमपि व्युद्धाहयितुं प्रवृत्ता । ततो ढंकेन मिथ्यात्वमुपगतेयमिति ज्ञात्वा प्रोक्तं-'नेद्दशं वयं किमपि जानीमः ।” अन्यदा चापाकमध्ये मृद्भाजनोद्वर्तनपरावर्तनं कुर्वता तेनाङ्गारमेकं वस्त्रैकदेशे प्रक्षिप्य तत्रैव प्रदेशे स्वाध्यायं कुर्वत्याः प्रियदर्शनायाः संघाट्यंचलो दग्धः । तया प्रोक्तं-"श्रावकं ! त्वया मदीयसंघाटिका दग्धा' । तेनोक्तं-"ननु दह्यमानं दग्धमिति भगवतां सिद्धान्तः, ततः क्व केन त्वदीया संघाटी दग्धा ।" इत्यादि तदुक्तं परिभाव्य संबुद्धा सा सम्यग् प्रेरितास्मीत्यभिधाय मिथ्यादुष्कृतं दत्त्वा जमालिं गत्वा प्रज्ञापयति । यदाऽसौ कथमपि न प्रबुद्धस्तदा तमेकाकिनं मुक्त्वा भगवत्समीपमाजगाम ।
एकदा जमालिश्चंपायामेत्य श्रीवीरमब्रवीत्-“हे जिन ! मां मुक्त्वाऽन्ये तव शिष्याश्छाद्मस्थ्येनैव विहरन्ति । अहं तूत्पन्नज्ञानदर्शनोऽर्हन् सर्वज्ञो जातः ।"
ततः स गौतमेनोचे, जमाले इति मा वद । स्खलति क्वापि न ज्ञानं, केवलज्ञानिनो यतः ।।१।।
यदि केवली त्वमसि, तर्हि मत्प्रश्नोत्तरं प्रयच्छ - अयं लोकः शाश्वतोऽशाश्वतो वा ? इमे जीवा नित्याः किं वाऽनित्याः? । इति श्रुत्वा स तदुत्तरमलभमानो मौनं दधौ नियंत्रितसर्प इव । ततो विभुः प्राह - “हे जमाले ! ये छद्मस्थाः शिष्यास्तेऽपि अनयोरुत्तरं व्याकर्तुमीशते
"नित्यो भूतभवद्भाव्यपेक्षया लोक एषकः । अनित्यः पुनरुत्सर्पिण्यवसर्पिण्यपेक्षया ।।१।। द्रव्यरुपेण जीवोऽयं जमाले ! शाश्वतः सदा । तिर्यग्नृनारकामत्यैः पर्यायैस्तु न शाश्वतः ।।२।।"
स्वामिनो वाक्यमश्रद्दधानः स्वं च परं चोत्सूत्रारोपणैर्मिथ्याभिनिवेशेन व्युद्गाहयन् अवसाने स पक्षाशनत्यागं विधायानालोच्याप्रतिक्रान्तो लान्तके किल्बिषिकस्त्रयोदशपयोध्यायुः स्थित्योत्पन्नः ।

Translation AI Generated

## 152
## The Scattering of the Eager Refutation

"This is established by the authority of the children," having said this, he spoke his own fabricated opinion to the Sadhus. Then, the elders of his own sect said, "O Acharya! This is not a false statement of the Bhagavan, nor is it against the authority. Because, in a single act like making a pot, there are countless intervening causes and effects. Bringing the clay, kneading, shaping, drying, and the time for the pot to be made, all of this is the time for the pot to be made, according to your opinion. But this is not right. Because, other actions are begun and completed at every moment, as the time for the action and the time for the completion of the action are the same. But the pot is begun and completed only at the end of the time. There is much to be said here, it should be understood from the great commentary. And as you have said, it is also not right because of your half-closed vision, because whatever is spread out in a particular space at a particular time, is spread out there at that time. So, the cloth is spread out only at the time of spreading out the Western cloth. The words of the Bhagavan are free from fault because they are relative to specific time."

Having been unable to understand him with these arguments, the elders left him and went to the revered Viraantika. Priyadarshana was also there at that time, in the house of the Shraddha-Dhanka-Kumbha-maker. She was completely devoted to Jamali's opinion. She was also ready to defend the Dhanka. Then, knowing that the Dhanka was based on falsehood, she was told, "We do not know anything about the Neddasham."

On another occasion, while she was engaged in turning and inverting clay pots in the kitchen, he threw a piece of coal on a part of her cloth, and while she was studying in that very place, her robe was burnt. She said, "Shravaka! You have burnt my robe." He said, "But the Bhagavan's doctrine is that what is burning is burnt, so where and by whom has your robe been burnt?"

Ignoring his words, she became enlightened and said, "I am rightly inspired," and having given a false wrong, she went to Jamali and informed him. When he was not enlightened in any way, she left him alone and went to the Bhagavan.

Once, Jamali went to Champa and said to the revered Vira, "O Jin! Your other disciples are living in disguise, having abandoned me. I have become a born knower, a seer, an Arhat, an omniscient."

Then, Gautama said, "Do not call yourself Jamali. Knowledge never slips, because it is only for the knower."

If you are a Kevali, then give me an answer to my question - is this world eternal or non-eternal? Are these beings eternal or non-eternal?

Hearing this, he was unable to answer and remained silent like a controlled serpent. Then, the Vibhu said, "O Jamali! Those disguised disciples are also able to answer these questions.

"This world is eternal in relation to the past, present, and future. But it is non-eternal in relation to the ascending and descending cycles."

"O Jamali! This being is eternal in its essence, always. But it is not eternal in its transformations as a beast, a human, or a hell-being."

Not believing the words of his master, he continued to argue with himself and others, and with false attachment, he continued to defend his position. In the end, he abandoned the path of liberation, and after considering, he did not repent. He became