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 52

खण्ड:-१ गा.६
द्वितीयं गुणव्रतमिति । समाय एव सामायिकं द्वितीयं शिक्षाव्रतं मूलक्रमेण तु प्रथमम् । अतिथेः संविभागोऽतिथिसंविभागः । चः समुच्चये । पोषं पुष्टिं धर्मस्य दधातीति पौषधम् । उक्तं च -
जं पोसइ सुहधम्मं धरेइ जीवं च कुगइ निवडतं ।
तं पोसहं ति भन्नइ एयं दुक्खखयं गिहिणो ।।१।। तस्य विधिः पौषधविधिः । इह तु क्रमेण चतुर्थं शिक्षाव्रतं मूलक्रमेण तु तृतीयम् । एतानि चत्वारि शिक्षाव्रतान्युक्तानि ।।५।।
आसुक्कारे मरणे अच्छिन्नाए य जीवियासाए । नाएहि वा अमुक्को पच्छिमसंलेहणमकिच्चा ।।६।। आशुकारे मरणे अच्छिन्नायां च जीविताशायाम् ।
ज्ञातिभिर्वाऽमुक्तः पश्चिमसंलेखनामकृत्वा ।।६।। भुव० अथ कदा पुनरसौ श्रावको बालपण्डितमरणेन म्रियत इत्याह - आशु शीघ्रं करणं कार आशुकारो मरणावसरस्तेन मरणं तस्मिन् मरणेऽचिन्तितोपस्थितोपक्रमणे,
फलपाकरज्जुभसमगउल्लपडपईवमग्गनाएण ।
चिरकालनिबद्धस्स वि आउस्स उवक्कमो खिप्पं ॥१॥ एतैर्दृष्टान्तैर्झटिति प्रत्यासन्नीभूते मरणकाले तत्र बालपण्डितमरणं कुर्यात् । अच्छिन्नाए जीवियासाएत्ति । अथवा क्रमेणैव मरणकाल: समागतः । परं संलेखना नाकारि । कस्मादित्याह - अच्छिन्नाएत्ति न छिन्ना.त्रुटिता या जीविताशा तया हेतुभूतया संलेखना संस्तारकदीक्षा च न व्यधायि। नाएहिं वा अमुक्कोत्ति - ज्ञातैर्वा स्वजनैर्न मुक्तो न मुत्कलितः । पच्छिमसंलेहणमकिच्चत्ति - अतः पश्चिमकालकर्त्तव्यां संलेखनां तपसा शरीरशोषणरूपामकृत्वैवाविधाय यन्मरणं करोति तद्वालपण्डितमरणमुक्तमित्यग्रेतनगाथायां सम्बन्ध इति गाथार्थः ।।६।।
सोम० अथ कदा पुनरसौ श्रावको बालपण्डितमरणेन म्रियत इत्याह- आशु शीघ्रं करणं कार आशुकार औत्सुक्यमरणावसरस्तेन मरणं तस्मिन् मरणेऽचिन्तितोपस्थित इत्यर्थः । एवं झटिति प्रत्यासन्नीभूते मरणे बालपण्डितमरणं कुर्यादथवा अच्छिनाए इति न छिन्ना त्रुटिता अच्छिन्ना, का ? या जीविताशा तस्यां तया वा क्रमेणैव मरणकाले समागतेऽपि संलेखनाद्यकृत्वैव यन्मियते तद्

Translation AI Generated

Chapter: 1 Verse: 6

The second is the **guna-vrata**. Samaya is the second **shiksha-vrata** in the order of the **samaya**, but the first in the original order. **Atithi-sanvibhaga** is the division of the guest. **Cha** is used for collection. **Poushadha** is that which nourishes and strengthens the Dharma. It is said:

> That which nourishes good Dharma, protects life, and removes the accumulated karma,
> That is called **Poushadha**, and it is the destruction of suffering for the householder. ||1||

The method of this is the **Poushadha-vidhi**. Here, in this order, the fourth **shiksha-vrata** is the third in the original order. These four **shiksha-vratas** have been mentioned. ||5||

> In the face of imminent death, with life's hope unbroken,
> Not freed by relatives, without performing the final **sanlekhana**,
> That is called **balapandita-marana**. ||6||

**Bhuva:** Now, when does a **shravaka** die a **balapandita-marana**? It is said: **Ashu** means quick, **kara** means action, **ashukara** is the time of death due to urgency, **marana** means death, **achintit** means unexpected, **upasthita** means present, **upkramana** means approach.

> Like a rope tied for a long time, suddenly breaking,
> With the mind absorbed in the enjoyment of the fruits of karma,
> That is called **balapandita-marana**. ||1||

With these examples, when death is imminent, one should perform **balapandita-marana**. **Achinna** means unbroken, **jiviyasa** means hope of life. Or, death has come gradually, but **sanlekhana** has not been performed. Why? It is said: **Achinna** means unbroken, **trutita** means broken, **jiviyasa** means hope of life, because of this unbroken hope of life, **sanlekhana** and **sanstara-diksha** have not been performed. **Na-ahim** means not, **amukko** means freed, **jnatai** means by relatives, **mutkalita** means freed. **Pachchima-sanlekhana** means the final **sanlekhana**, **akiccha** means not done. Therefore, without performing the final **sanlekhana** which is the duty at the end of life, and without performing the **tapas** which is the drying up of the body, the death that one dies is called **balapandita-marana**. This is the meaning of the verse. ||6||

**Soma:** Now, when does a **shravaka** die a **balapandita-marana**? It is said: **Ashu** means quick, **kara** means action, **ashukara** means urgency, **marana** means death, **autsukya** means urgency, **marana-avasara** means the time of death, **achintit** means unexpected, **upasthita** means present. Thus, when death is imminent, one should perform **balapandita-marana**. Or, **achinna** means unbroken, **trutita** means broken, **achinna** means unbroken, what is **achinna**? It is the hope of life.