Padmapuran Part 3

SR No.: 001824
Original Sutra Author: Dravishenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2004
Total Pages: 492
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Mythology, & Story
File Size: 13 MB

Page 307

पञ्चोत्तरशतं पर्व
२८॥
तस्मात्फलमधर्मस्य ज्ञात्वेदमतिदुःसहम् । प्रशान्तहृदयाः सन्तः सेवध्वं जिनशासनम् ॥१३॥ अनन्तरमधोवासा ज्ञाता भवनवासिनाम् । देवारण्यार्णवद्वीपास्तथा योग्याश्च भूमयः ॥१४॥ पृथिव्यापश्च तेजश्च मातरिश्वा वनस्पतिः । शेषास्त्रसाश्च जीवानां निकाया: षट् प्रकीर्तिताः ॥१४॥ धर्माधर्मवियत्कालजीवपुद्गलभेदतः । षोढा द्रव्यं समुद्दिष्टं सरहस्यं जिनेश्वरैः ।।१४२॥ सप्तभङ्गीवचोमार्गः सम्यक्प्रतिपदं मतः। प्रमाणं सकलादेशो नयोऽवयवसाधनम् ॥१४३॥ एकद्वित्रिचतुःपञ्चहृषीकेष्वविरोधतः । सत्त्वं जीवेषु विज्ञेयं प्रतिपक्षसमन्वितम् ॥१४॥ सूचमबादरभेदेन ज्ञेयास्ते च शरीरतः । पर्याप्ता इतरे चैव पुनस्ते परिकीर्तिताः ॥१४५|| भव्याभव्यादिभेदं च जोवद्गव्यमुदाहृतम् । संसारे तवयोन्मुक्ताः सिद्धास्तु परिकीर्तिताः ॥१४॥ ज्ञेयदृश्यस्वभावेषु परिणामः स्वशक्तितः । उपयोगश्च तद्रूपं ज्ञानदर्शनतो द्विधा ।।१४७।। ज्ञानमष्टविधं ज्ञेयं चतुर्धा दर्शनं मतम् । संसारिणो विमुक्ताश्च ते सचित्तविचेतसः ॥१४॥ वनस्पतिपृथिव्याद्याः स्थावराः शेषकास्त्रसाः । पञ्चेन्द्रियाः श्रुतिघ्राणचक्षुस्त्वग्रसनान्विताः ।।१४६।। पोताण्डजजरायूनामुदितो' गर्भसम्भवः । देवानामुपपादस्तु नारकाणां च कीर्तितः ॥१५॥
सम्मूर्च्छनं समस्तानां शेषाणां जन्मकारणम् । योन्यस्तु विविधाः प्रोक्ताः महादुःखसमन्विताः ।।१५१॥ क्षणभरके लिए भी विश्राम लिये बिना पूर्वोक्त प्रकारके दुःख पाते रहते हैं ॥१३८। इसलिए हे शान्त हृदयके धारक सत्पुरुषो! 'यह अधर्मका फल अत्यन्त दुःसह है' ऐसा जानकर जिनशासनकी सेवा करो ॥१३६।। अनन्तरवर्ती रत्नप्रभाभूमि भवनवासी देवोंकी निवास भूमि है यह पहले ज्ञात कर चुके हैं। इसके सिवाय देवारण्य वन, सागर तथा द्वीप आदि भी उनके निवासके योग्य स्थान हैं ॥१४०॥
पृथिवी, जल, अग्नि, वायु और वनस्पति ये पाँच स्थावर और एक त्रस ये जीवोंके छह निकाय कहे गये हैं ॥१४१॥ धर्म, अधर्म, आकाश, काल, जीव और पुद्गलके भेदसे द्रव्य छह प्रकारके हैं ऐसा श्री जिनेन्द्रदेवने रहस्य सहित कहा है ॥१४२।। प्रत्येक पदार्थका सप्तभङ्गी द्वारा निरूपण करनेका जो मार्ग है वह प्रशस्त मार्ग माना गया है । प्रमाण और नयके द्वारा पदार्थोंका कथन होता है। पदार्थके समस्त विरोधी धोका एक साथ वर्णन करना प्रमाण है और किसी एक धर्मका सिद्ध करना नय है ॥१४३॥ एकेन्द्रिय, दो इद्रिय, तीन इन्द्रिय, चार इन्द्रिय और पाँच इन्द्रिय जीवोंमें विना किसी विरोधके सत्त्व-सत्ता-नामका गुण रहता है और यह अपने प्रतिपक्ष-विरोधी तत्त्वसे सहित होता है ।।१४४॥ वे जीव शरीरकी अपेक्षा सूक्ष्म और बादरके भेदसे दो प्रकारके जानना चाहिए। उन्हीं जीवीके फिर पर्याप्तक और अपर्याप्तककी अपेक्षा दो भेद और भी कहे गये हैं ॥१४५।। जीवद्रव्यके भव्य अभव्य आदि भेद भी कहे गये हैं परन्तु यह सब भेद संसार अवस्थामें ही होते हैं, सिद्ध जीव इन सब भेदों रहित कहे गये हैं ॥१४६।। ज्ञेय
और दृश्य स्वभावोंमें जीवका जो अपनी शक्तिसे परिणमन होता है वह उपयोग कहलाता है, उपयोग ही जीवका स्वरूप है, यह उपयोग ज्ञान दर्शनके भेदसे दो प्रकारका है ॥१४७॥ ज्ञानोपयोग मतिज्ञानादिके भेदसे आठ प्रकारका है, और दर्शनोपयोग चक्षुर्दर्शन आदिके भेदसे चार प्रकारका है। जीवके संसारी और मुक्तकी अपेक्षा दो भेद हैं तथा संसारी जीव संज्ञी और असंज्ञी भेदसे दो प्रकारके हैं ।।१४८॥ वनस्पतिकायिक तथा पृथिवीकायिक आदि स्थावर कहलाते हैं, शेष त्रस कहे जाते हैं। जो स्पर्शन, रसन, घाण, चक्षु और कर्ण इन पाँची इन्द्रियोंसे सहित हैं वे पञ्चेन्द्रिय कहलाते हैं ॥१४६॥ पोतज, अण्डज तथा जरायुज जीवोंके गर्भजन्म कहा गया है तथा देवों और नारकियोंके उपपाद जन्म बतलाया गया है ॥१५०॥ शेष जीवोंकी उत्पत्तिका कारण सम्मूर्च्छन जन्म है । इस तरह गर्भ, उपपाद और सम्मूर्च्छनकी अपेक्षा जन्मके
१. -मादितो म०। _Jain Education Internatio.३७-३ For Private & Personal Use Only

Translation AI Generated

## Chapter One Hundred and Five

**28**

Therefore, knowing the unbearable fruit of unrighteousness, those with peaceful hearts, O virtuous ones, serve the Jina's teachings. ||13||

It has been known that the abode of the Ratnaprabha realm is the dwelling place of the gods. Besides this, the Devaranya forest, the ocean, and islands are also suitable places for their residence. ||14||

Earth, water, fire, air, and plants are the five stationary and one mobile, these six categories of beings are said to be. ||14||

From the difference of dharma, adharma, space, time, jiva, and pudgala, the substance is said to be sixfold, with secrets revealed by the Jinesvara. ||142||

The path of the seven-fold predication is considered the right path. The entire description of the substance is the proof, and the method is the means of its establishment. ||143||

In one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings, without any contradiction, the quality of sattva-sattva-nama exists, and it is accompanied by its opposite, the opposing element. ||144||

They should be known by the difference of subtle and gross, in relation to the body. They are also said to be two types, in relation to being sufficient and insufficient. ||145||

The difference of bhavya, abhavya, etc., in the jiva substance is also mentioned, but all these differences are only in the state of samsara, the Siddha jivas are said to be free from all these differences. ||146||

The transformation of the jiva in its knowable and visible nature, by its own power, is called use. Use is the nature of the jiva, and this use is of two types, according to the difference of knowledge and perception. ||147||

Knowledge-use is of eight types, according to the difference of mati-jnana, etc., and perception-use is of four types, according to the difference of chakshus-darshan, etc. There are two types of jivas, samsari and mukta, and samsari jivas are of two types, according to the difference of being conscious and unconscious. ||148||

Those with plant-like bodies and earth-like bodies, etc., are called stationary, the rest are called mobile. Those who are endowed with the five senses of touch, taste, smell, sight, and hearing are called panchendriya. ||149||

The birth of pot-born, egg-born, and womb-born beings is said to be from the womb, and the birth of gods and hell-beings is said to be from uppaada. ||150||

The cause of birth for the rest of the beings is unconscious birth. Thus, there are different types of births, according to womb, uppaada, and unconsciousness, all accompanied by great suffering. ||151||

Even for a moment, without taking rest, they suffer the pain described above. ||138||

Therefore, O holder of peaceful hearts, O virtuous ones, knowing that "this is the unbearable fruit of unrighteousness," serve the Jina's teachings. ||136||