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 299

आतुरप्रत्याख्यानप्रकीर्णकम्
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एवं कर्मापि जीवेन, स्पृष्टं बद्धं पुनर्न तत् । यस्तु तन्मन्यते बद्धं, तस्य न स्याद्भवक्षयः ।। ५६ ।। एतावदेव गुरुभिः प्रोक्तं नः पाठनक्षणे । एष सूरिस्तु तत्तत्त्वं नैव जानाति किञ्चन ।। ५७ ।। जाताशङ्कस्ततो गत्वा, वन्ध्य; सूरीन्द्रसन्निधौ । निवेद्य माहिलवचः, किं तथ्यमिति पृष्टवान् ? ।।५८।। सूरयः प्रोचुरुक्तं हि, प्राग्मया तथ्यमेव ते । माहिलस्य तु गीर्नैव, युक्ता युक्तिविरोधतः ।। ५९ ।। जीवो हि स्वावगाहिभिव्याप्त एवाम्बरे स्थितम् । गृह्णाति कर्मदलिकं, जातु न त्वन्यदेशगम् ।।६० ।। तथा च वह्न्न्यःपिण्डवदैक्यं जीवकर्मणोः । स्यान्न तु स्पृष्टमात्रत्वं, देहकञ्चुकवत्तयोः । । ६१ ।। अथात्मान्यप्रदेशस्थं, कर्मादायानुवेष्टयेत् । यद्यात्मानं तदा तस्य, घटते कञ्चुकोपमा ।।६२।। किन्तु स्यादपसिद्धान्तस्तदा सूत्रविरोधतः । सूत्रे ह्यन्यप्रदेशस्थकर्मादानं निषिध्यते ।। ६३ ।। किञ्च कञ्चुकवत्कर्म, चेद्बहिः स्थितमात्मनि । वेदनापि तदा कर्मनिमित्तान्तः कथं भवेत् ? ।। ६४ ।। अथ संचारिभावात्स्यात्कर्म मध्येपि संस्थितम् । इत्यन्तर्वेदनापि स्यादिति चेत्तेन मन्यते ।।६५।। तर्हि कञ्चककल्पत्वं, कर्मणो व्याहतं स्फुटम् । कञ्चुको हि बहिः स्पृष्ट, एव स्यान्न तु मध्यगः ।।६६।। तदा च युगपन्न स्याद्द्बहिर्मध्ये च वेदना । कर्मणो बहिरन्तर्वा, सम्बन्धाद्वेदना कृतः ।। ६७ ।। संचारित्वाच्च तत्कर्म, न गच्छति भवान्तरे । जीवेन सह देहस्थनिःश्वासादिसमीरवत् ।।६८।। सर्वैर्जीवप्रदेशैस्तन्निबद्धं कर्म मन्यताम् । रागादिबन्धहेतूनां, सद्भावात्सकलात्मनि ।। ६९ ।। न चाविभागसम्बन्धात्पार्थक्यं जीवकर्मणोः । नैव भावीति विज्ञेयं, तद्वाक्याकर्णनात्त्वया ।। ७० ।। यतोऽविभागसम्बन्धवतोरप्यश्महेमयोः । पृथग्भावो जायमानः, प्रत्यक्षेण निरीक्ष्यते ।। ७१ ।। इत्यादिभिः सूरिवाक्यैर्वन्ध्यो निःशङ्कतां गतः । माहिलायाऽवदत्तानि द्रुतं गत्वा तदन्तिके ।। ७२ ।। तथापि स शठश्चित्तान्नात्याक्षीत्तं कदाग्रहम् । क्षोभनां पुनरन्यत्र, करिष्यामीति चिन्तयन् ।। ७३ ।। अन्यदा नवमं पूर्वं, प्रत्याख्यानाभिधं पठन् । वन्ध्यसाधुर्मुनेः प्रत्याख्यानमेवमवर्णयत् ।।७४।। यावज्जीवं सर्वमेव, प्राणिप्राणातिपातनम् । त्रिविधं त्रिविधेनाङ्गी, प्रत्याख्याति व्रतीभवन् ।।७५।। इत्याद्याकर्ण्य तं गोष्ठामाहिल: प्रोचिवानिति । परिमाणयुतं प्रत्याख्यानं साधोर्न युज्यते ।।७६।। यावज्जीवमिति प्रोक्ते, कालमानमुरीकृतम् । तथा चाग्रे हनिष्यामीत्याशंसादूषणं भवेत् ।। ७७ ।। तस्मादपरिमाणेन, प्रत्याख्याम्यखिलं वधम् । त्रिविधं त्रिविधेनेति वाच्यं स्वीकुर्वता व्रतम् ।।७८।। एवं वदन्तं तं वन्ध्योऽभ्यधादिति महामतिः । आशंसा किं कालमानाज्जायते वाञ्छ्याऽथवा ? ।।७९।। आद्ये पक्षे मुनेरद्धाप्रत्याख्यानं वितन्वतः । पौरुष्यादिपदोच्चारेऽप्याशंसा स्यादनाहता ! ।। ८० ।।
२५८

Translation AI Generated

## The Refutation of Eager Rejection

"Even though karma is touched and bound by the soul, it is not bound again. Whoever thinks it is bound, will not have the destruction of birth. || 56 ||

This much was only told to us by the gurus during the time of teaching. This Suri does not know anything about this truth. || 57 ||

Having become doubtful, he then went to the presence of the Suri Indra. He presented the words of Mahila and asked, "Is this true?" || 58 ||

The Suris said, "What was said before is indeed true. But the words of Mahila are not appropriate due to their contradiction with logic." || 59 ||

The soul, being encompassed by its own perception, is situated in the sky. It takes on the particle of karma, never going to another place. || 60 ||

Thus, there is unity between the soul and karma, like a piece of fire. It is not just a matter of being touched, like the relationship between the body and the garment. || 61 ||

If one were to take karma from a place outside the self, then the analogy of the garment would be appropriate. || 62 ||

But this would be a wrong principle, because it would contradict the sutra. The sutra prohibits taking karma from a place outside the self. || 63 ||

Moreover, if karma, like a garment, were to be situated outside the self, then how could the pain be internal, caused by karma? || 64 ||

If it were to be due to its mobile nature, then karma would be situated in the middle. And if it is said that the pain would then be internal, then it is believed that... || 65 ||

Then the analogy of the garment for karma is completely refuted. The garment is touched externally, it is not internal. || 66 ||

Then there would be simultaneous pain both outside and inside. The pain is caused by the connection of karma both outside and inside. || 67 ||

Due to its mobile nature, that karma does not go to another place. It stays with the soul, in the body, like the breath and other winds. || 68 ||

It is believed that karma is bound by all the regions of the soul. Due to the good qualities in the whole self, the causes of attachment, etc., are bound. || 69 ||

There is no difference between the soul and karma due to their inseparable connection. It should be known that they are not separate, because you have heard this from the scriptures. || 70 ||

Because even though a stone and gold are inseparably connected, their separate nature is observed through direct perception. || 71 ||

Thus, by the words of the Suri, Vandy attained freedom from doubt. He quickly went to Mahila and told him what had been said. || 72 ||

However, that deceitful one did not accept the truth. He was thinking, "I will cause trouble elsewhere." || 73 ||

On another occasion, while reading the ninth chapter, "Refutation of Rejection," Vandy, the virtuous one, described the rejection of the Muni in this way: || 74 ||

"For as long as I live, I will reject all killing of living beings. I will reject the three types of killing in three ways, becoming a vow-taker." || 75 ||

Hearing this, Mahila said to the assembly, "The rejection of the virtuous one is not appropriate with a definite quantity." || 76 ||

When it is said, "For as long as I live," a time limit is set. Thus, there would be a fault in the hope of killing in the future. || 77 ||

Therefore, I will