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 322

खण्ड:-२ दृष्टान्तसमुच्चयः
२८१
६०. रसगौरवध्याने श्रीउपदेशप्रासाददर्शितं जितशत्रुनृपसुबुद्धिमन्त्रिवृतम् । ___ चंपायां जितशत्रुर्नृपः । तस्य सुबुद्धिर्मंत्री सम्यग्जिनमतज्ञः । एकदा नृपो दिव्यरसवती सरसां कारयित्वा बहुसामन्तयुतो भुक्त्वा रसगृचः 'अहो रसोऽहो गन्धः' इत्यादिवाक्यैः श्लाघां चकार । सुबुद्धिं विनाऽन्येऽपि सर्वे तथैव श्लाघां चक्रुः । ततो राज्ञा मंत्री पृष्ट:-त्वं किं न प्रशंससि ?' । सोऽवक्-“राजन् ! शुभाशुभवस्तुषु मम विस्मयो न । यतः पुद्गलाः सुगन्धा दुर्गन्धाः सुरसा अपि विरसा भवन्ति वैपरीत्येन वा । ततो निन्दाप्रशंसे न युक्ते" । राजा तन्न श्रद्धत्ते । अन्यदा राजा राजपाटिकायां गच्छन् मार्गे परिखोदकं बहुजीवाकुलं दुर्गन्धं सूर्यातपक्कथितं दृष्ट्वा नासिकां वस्त्रेण पिधाय 'अहो दुर्गन्धनिन्द्यं जलं' इत्यवादीत् । मंत्री प्राह-'राजन् ! मा जलं निन्द, कालप्रयोगेणाभव्यमपि भव्यतया परिणमति' । राज्ञा नांगीकृतम् । ततो मंत्रिणा रहः परिखोदकं वस्त्रगलितं स्वाप्तनरैः कोरकघटे क्षेपितं कतकचूर्णादिना च निर्मलीकृतम् । पुनर्गलितं नव्यघटेषु क्षिप्तं । एवमेकविंशत्या दिनैस्तन्नीरं स्वच्छसुखादुशीतलं लोकोत्तरप्रायमजायत । ततः सुरभिवास्यं कृत्वा नृपजलरक्षकेभ्यो दत्तम् । समये राज्ञः समीपे तैरुपनीतम् । नृपस्तस्य जलस्य लोकोत्तरगुणानुपलभ्य तान् प्रपच्छ-'क्वेदं प्राप्तं ?' ते प्रोचुः-'मंत्रिणाऽर्पितं' । राज्ञा मंत्री पृष्टः प्राह-'राजन् यद्यभयं ददासि तदा जलोत्पत्तिं वदामि' । राज्ञाऽभये दत्ते मंत्री यथावृत्तं प्रोवाच । नृपो न श्रद्धत्ते । ततो मंत्रिणा तदध्यक्षं पूर्वोक्तविधिना कृतम् । राजा वीक्ष्य विस्मितः प्राह-कथं त्वयैतज्ज्ञातं ?' । सोऽवदत्-“राजन् ! जिनागमश्रुतादिश्रद्धया च पुद्गलपरिणामोऽयमेवेति । हे नृप ! पुद्गलानामचिन्तनीया शक्तिः अनेकधा परिणमनस्वभावस्तिरोभावत्वेन वर्तते । स च ज्ञानिनां ज्ञान आविर्भवति । परंतु छद्मस्थानां ज्ञानावरणादिकर्मावृतानां सम्यगुपलब्धिर्न जायते । तथापि श्रुतवचोभिरवश्यं श्रद्धेयैव । यत इहलोके द्विविधाऽनुपलब्धिर्भवति । तत्रैकाऽसतो वस्तुनो यथा शशशृंगादीनां द्वितीया तु सतामप्यर्थानामनुपलब्धिर्भवति । सात्राष्टविधा । तथाहि-अतिदूरात् प्रथमा, सा त्रिविधा देशकालस्वभावविप्रकर्षात् अनुपलब्धिः । तत्र कश्चिन्नरो ग्रामान्तरं गतो न दृश्यते, तत्कथं नास्ति सः ? अस्त्येव, परं देशविप्रकर्षान्नोपलब्धिः । एवं समुद्रस्य परित्तं पर्यन्तः मेर्वादिकं च सदपि नोपलभ्यते । तथा कालेन विप्रकर्षात् अतीता निजपूर्वजादयो भविष्यत्पद्मनाभादयो जिना नोपलभ्यन्ते । तथा स्वभावविप्रकर्षात् नभोजीवपिशाचादयो न दृश्यन्ते, न च ते न सन्तीति १ । तथाऽतिसामीप्यात् यथा नेत्रकज्जलं नोपलभ्यते, तत्कथं नास्ति ? अस्त्येव २ । तथेन्द्रियघातात् । यथान्धबधिरादयो रूपशब्दादीन्नोपलभन्ते, तत्किं न सन्ति ? सन्त्येव ३ । तथा मनोऽनवस्थानात् यथाऽनवस्थितचेता गजमपि गतं न पश्यति, तत्किं नास्ति ? अस्त्येव ४ । तथा सौक्ष्म्यात् यथा जालान्तरगतत्रसरेणवः परमाणुव्यणुकादयो वा सूक्ष्मनिगोदादयो नोपलभ्यन्ते, तत्किं न सन्ति ?

Translation AI Generated

Chapter 2: Collection of Examples
281
60. The story of Jitashatru, the king, and his wise minister, Subuddhi, as depicted in the _Upadesha Prasada_ (a Jain text), is a testament to the power of right faith.

Jitashatru was the king of Champa. His minister, Subuddhi, was a true Jain, well-versed in the Jain teachings. One day, the king had a delicious feast prepared with divine-tasting delicacies. After enjoying the meal with his many courtiers, he exclaimed, "Oh, what a taste! Oh, what a fragrance!" and showered praise on the food. Everyone else, except Subuddhi, joined in the praise. The king then asked his minister, "Why don't you praise the food?" Subuddhi replied, "Your Majesty, I am not surprised by good or bad tastes. For, the _pudgalas_ (matter particles) can be fragrant or foul-smelling, tasty or tasteless, or even the opposite. Therefore, praise or criticism is not appropriate." The king did not believe him.

On another occasion, the king was going to the royal palace when he saw a ditch full of stagnant water, teeming with life and emitting a foul odor due to the sun's heat. He covered his nose with his cloth and said, "Oh, what a foul and disgusting water!" The minister said, "Your Majesty, do not criticize the water. With the passage of time, even the most undesirable can transform into the desirable." The king did not accept this.

Then, secretly, the minister had the stagnant water from the ditch collected in a cloth and poured into a _koraka_ (earthen pot). He purified it with _kataka_ powder and other substances. Then, he poured the purified water into new pots. After twenty-one days, the water became clear, pleasant, cool, and almost divine. He then had it poured into a fragrant vessel and presented it to the king's water carriers. In due course, they brought it to the king. The king, realizing the extraordinary qualities of the water, asked them, "Where did you get this?" They replied, "The minister gave it to us." The king asked the minister, "Tell me, how did this water come about?" The minister replied, "Your Majesty, if you grant me your protection, I will tell you." The king granted him protection, and the minister told him the whole story. The king did not believe him. Then, the minister had the water carriers repeat the process as described earlier. The king, seeing this, was amazed and asked, "How did you know this?" The minister replied, "Your Majesty, this is the transformation of _pudgalas_, as taught by the Jinas (Jain Tirthankaras) and confirmed by faith. Oh King! The _pudgalas_ have an unimaginable power and a nature to transform in many ways, remaining hidden. This power is revealed to those who have knowledge. But those who are veiled by ignorance, karma, and other obstacles cannot truly understand. Nevertheless, one must have faith in the teachings. For, in this world, there are two types of non-perception. One is the non-perception of non-existent things, like the horns of a rabbit. The second is the non-perception of existing things. This is of eight types.

1. **Due to extreme distance:** For example, a person who has gone to another village is not seen. Does that mean he does not exist? He does exist, but he is not perceived due to the distance. Similarly, the Meru mountain and other things beyond the ocean are not perceived.

2. **Due to the passage of time:** For example, our ancestors and the future Jinas like Padma-nabha are not