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 393

आतुरप्रत्याख्यानप्रकीर्णकम्
संन्यासकाले। अमूढसण्णो- अमूढसंज्ञः आहारादिसंज्ञारहितः । जहसु - जहीहि त्यज । देहं - शरीरम्। बाह्ययोगविरहितोऽपि, अभ्यन्तरध्यानयोगप्रविष्टः सन् तस्मिन् देशकाले अमूढसंज्ञो यथा भवति तथा शरीरं जहीहि ।। ८६ ।।
३५२
आतुर. गा० ५७
अमूढसंज्ञके शरीरत्यागे सति किं स्यात् । इत्यतः प्राह
हंतूण रागदोसे छेत्तूणय अट्ठकम्मसंखलियं । जम्मणमरणरहट्टं भेत्तूण भवाहि मुच्चिहसि ।। ९० ।।
हंतूण-हत्वा । रागदासे - रागद्वेषौ अनुरागाप्रीती । छेत्तूण य-छित्त्वा च । अट्ठकम्मसंखलियंअष्टकर्मश्रृंखलाः । जम्मणमरणहट्टं- जन्ममरणारहट्टं जातिमृत्युघटीयंत्रम् । भेत्तू - भित्त्वा । भवाहि-भवेभ्यो भवैर्वा । मुच्चिहिसि - मोक्ष्यसे मुञ्चसि वा । रागद्वेषौ हत्वा अष्टकर्म श्रृंखलाश्च छित्वा जन्ममरणारहट्टं च भित्वा भवेभ्यो मोक्ष्यसे इत्येतत्स्यादिति । । ९० ।।
आतुर. गा० ५८ यद्येवं
सव्वमिदं उवदेसं जिणदिट्ठे सद्दहामि तिविहेण । तसथावरखेमकरं सारं णिव्वाणमग्गस्स ।।९१ ।।
सव्वमिदं सर्वमिमम् । उवदेसं उपदेशमागमम् । जिणदिट्ठे - जिनदृष्टं कथितं वा । सद्दहामि- श्रद्दधे, तस्मिन्, रुचिं करोमीति । तिविहेण - त्रिविधेन । तसथावरखेमकरं - सन्ति उद्विजन्तीति त्रसा द्वीन्द्रियादि पंचेन्द्रियपर्यन्ताः । स्थानशीलाः स्थावराः पृथिवीकायिकादिवनस्पतिपर्यन्ताः । अथवा त्रसनामकर्मोदयात् त्रसाः स्थावरनामकर्मोदयात्स्थावराः तेषां क्षेमं दयां सुखं करोतीति त्रसस्थावरक्षेमकरस्तं सर्वजीवदयाप्रतिपादकम् । सारं - प्रधानभूतं सारस्य कारणात्सारः I णिव्वाणमग्गस्स-निर्वाणमार्गस्य मोक्षवर्त्मनः । सम्यग्ज्ञानदर्शनचारित्राणां तस्मिन् सति तेषां सद्भावान्निर्वाणमार्गस्य सारं त्रसस्थावरक्षेमकरं च सर्वमिममुपदेशं जिनदृष्टं त्रिविधेन श्रद्दधेऽहमिति ।। ९९ ।।

Translation AI Generated

## Aaturpratyakhyanaprakirnakam

**At the time of renunciation.** A person who is not deluded, who has no delusion about food and other things, should abandon the body. Even though he is devoid of external yoga, he has entered the internal yoga of meditation. In that place and time, he should abandon the body as he is free from delusion. || 86 ||

**352**
**Aatur. Ga. 57**

What would happen if one abandons the body without delusion? Therefore, it is said:

By killing attachment and aversion, and cutting off the eight karmic chains, by breaking the birth-death cycle, you will be liberated. || 90 ||

**Hantuun** - killing. **Raagadose** - attachment and aversion, love and liking. **Chhettun ya** - cutting off. **Atthakamma sankhaliyam** - eight karmic chains. **Jammanamaranahattam** - birth-death cycle, the machine of birth and death. **Bhett** - breaking. **Bhavaihi** - from the worlds, or by the worlds. **Muccihisi** - you will be liberated, or you will be freed. By killing attachment and aversion, cutting off the eight karmic chains, and breaking the birth-death cycle, you will be liberated from the worlds. || 90 ||

**Aatur. Ga. 58** If so,

I believe in this entire teaching, the Jina's vision, with three-fold faith. It is the essence of the path to liberation, which brings welfare to both mobile and immobile beings. || 91 ||

**Savvamidam** - all this. **Uvadeesam** - teaching, scripture. **Jinadiṭṭhe** - the Jina's vision, or what is said by the Jina. **Saddhaami** - I have faith, I am interested in it. **Triviheṇa** - three-fold. **Tasathavarakhemakaraṁ** - those who tremble, those who are mobile, with two senses or up to five senses. **Sthaanaśīlaah** - immobile beings, those who are rooted, from earth-bodied beings to plants. Or, those who tremble due to the arising of the karma of trembling, and those who are immobile due to the arising of the karma of immobility. It brings welfare, compassion, and happiness to them. Therefore, it is the welfare of mobile and immobile beings, which is the teaching of compassion for all beings. **Saaram** - the essence, the main thing, the essence because of the cause. **Nivvaanamaggassa** - the path to liberation, the path to liberation. With the right faith, knowledge, and conduct, the essence of the path to liberation is the welfare of mobile and immobile beings, and I have faith in this entire teaching, the Jina's vision, with three-fold faith. || 99 ||

**2010_02**