Mahapurana Part 2 Adipurana Part 2

SR No.: 002723
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1951
Total Pages: 568
Language: Hindi
Classification: Book_Devnagari, Mythology, & Story
File Size: 15 MB

Page 325

३१४
महापुराणम् ततः सर्वप्रयत्नेन रक्ष्यो धर्मः सनातनः। स हि संरक्षितो रक्षा करोति सचराचर ॥१९॥ स्यादृण्डयत्वमप्येवम् अस्य धर्मे स्थिरात्मनः । धर्मस्थो हि जनोऽन्यस्य दण्डप्रस्थापने प्रभुः ॥१६॥ 'तद्धर्मस्थी यमाम्नायं भावयन् धर्मदशिभिः' । अधर्मस्थेषु दण्डस्य प्रणेता धार्मिको नृपः ॥२००॥ परिहार्य यथा देवगुरुद्रव्यं हिताथिभिः । ब्रह्मस्वं च तथाभूतं न दण्डाहस्ततो द्विजः ॥२०॥ युक्त्यानया गणाधिक्यमात्मन्यारोपयन वशी। प्रदण्डयपक्षे स्वात्मानं स्थापयेद्दण्डधारिणाम ॥२०२॥ अधिकार ह्यसत्यस्मिन् स्याद्दण्डयोऽयं यथेतरः । ततश्च निस्स्वतां प्राप्तो नेहामुत्र च नन्दति ॥२०३॥ मान्यत्वमस्य सन्धत्ते मानार्हत्वं सुभावितम । गुणाधिको हि मान्यः स्याद् वन्द्यः पूज्यश्च सत्तमः ॥२०४॥ असत्यस्मिन्नमान्यत्वम अस्य स्यात सम्मतर्जनः। ततश्च स्थानमानादिलाभाभावात् पदच्युतिः ॥२०॥ तस्मादयं गुणैर्यत्नाद् आत्मन्यारोप्यतां द्विजैः । यत्नश्च ज्ञानवृत्तादिसम्पत्तिः सोऽर्यतां नृपः॥२०६॥ स्यात् प्रजान्तरसम्बन्धे स्वोन्नतेरपरिच्युतिः। याऽस्य सोक्ता प्रजासम्बन्धान्तरं नामतो गुणः ॥२०७॥ यथा कालायसाविद्धं२ स्वर्ण याति विवर्णताम् । न तथाऽस्यान्यसम्बन्धे स्वगुणोत्कर्षविप्लवः ॥२०८।।
प्रामाणिकता नष्ट हो जावेगी ।।१९७।। इसलिये सब प्रकारके प्रयत्नोंसे सनातनधर्मकी रक्षा करनी चाहिये । क्योंकि अच्छी तरह रक्षा किया हुआ धर्म ही चराचर पदार्थोसे भरे हुए संसारमें उसकी रक्षा कर सकता है ॥१९८। इसी प्रकार धर्ममें जिसका अन्तःकरण स्थिर है ऐसे इस द्विजको अपने अदण्ड्यत्वका भी अधिकार है क्योंकि धर्म में स्थिर रहनेवाला मनुष्य ही दूसरे के लिये दण्ड देने में समर्थ हो सकता है ॥१९९॥ इसलिये धर्मदर्शी लोगोंके द्वारा दिखलाई हुई धर्मात्मा जनोंकी आम्नायका विचार करता हुआ ही धार्मिक राजा अधर्मी जनोंको दण्ड देता है ॥२००॥ जिस प्रकार अपना हित चाहनेवाले पुरुषोंके द्वारा देव द्रव्य और गरुद्रव्य त्याग करने योग्य है उसी प्रकार ब्राह्मणका धन भी त्याग करने योग्य है। इसलिये ही द्विज दण्ड देनेके योग्य नहीं है ॥२०१॥ इस युक्तिसे अपने में अधिक गुणोंका आरोप करता हुआ वह जितेन्द्रिय दण्ड देनेवाले राजा आदिके समक्ष अपने आपको अदण्ड्य अर्थात् दण्ड न देने योग्य पक्षमें ही स्थापित करता है। भावार्थ-वह अपने आपमें इतने अधिक गण प्राप्त कर लेत है कि जिससे उसे कोई दण्ड नहीं दे सकते ॥२०२।। इस अधिकारके अभावमें अन्य पुरुषोंके समान ब्राह्मण भी दण्डित किया जाने लगेगा जिससे वह दरिद्र हो जावेगा और दरिद्र होनेसे न तो इस लोक में सुखी हो सकेगा और न परलोकमें ही ॥२०३।। यह ब्राह्मण जो अच्छी तरह सन्मानके योग्य होता है वही इसका मान्यत्व अधिकार है सो ठीक ही है क्योंकि जो गुणोंसे अधिक होता है अर्थात् जिसमें अधिक गुण पाये जाते हैं वही सत्पुरुषोंके द्वारा सन्मान करने योग्य, वन्दना करने योग्य और पूजा करने योग्य होता है ॥२०४॥ इस अधिकारके न होनेसे उत्तम पुरुष इसका सन्मान नहीं करेंगे और उससे स्थान मान लाभ आदिका अभाव होने के कारण वह अपने पदसे च्यत हो जावेगा। इसलिये द्विजको चाहिये कि वह यह गुण (मान्यत्व गुण) बड़े यत्नसे अपने आपमें आरोपित करे क्योंकि ज्ञान चारित्र आदि सम्पदाए ही उसका यत्न हैं इसलिये राजाओंको उसकी पूजा करनी चाहिये ॥२०५-२०६॥ प्रजान्तर अर्थात् अन्य धर्मावलम्बियोंके साथ सम्बन्ध होनेपर भी जो अपनी उन्नतिसे च्युत नहीं होना है वह इसका प्रजासंबन्धान्तर नामका गण है ॥२०७॥ जिस प्रकार काले लोहके साथ मिला हुआ सवर्ण
१ तत्कारणात् । २ धर्मसम्बन्धिनम् । ३ आगमम् । ४ धर्माचार्यमतात् दण्डं करोतीति तात्पर्यम् । ५-धारिणम् अ०, प०, इ०, स० । ६ अमान्यत्वात् । ७ पूर्वस्थितस्य स्थानमानादिलाभस्याभावात् । ८ गुणो द०। ६ द्विजः ल०। १० सोज्झतां न तैः द०। ११ सम्बन्धे सति । १२ अयोयुक्तम् ।

Translation AI Generated

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Therefore, the eternal Dharma should be protected with all efforts. For, when protected, it protects the mobile and immobile. ||19||
Thus, even in this Dharma, one who has a steady mind will be free from punishment. For, one who is established in Dharma is the lord in the administration of punishment for others. ||16||
"He who is established in Dharma, contemplating the teachings of Yama, with the help of those who are righteous." A righteous king inflicts punishment on those who are not established in Dharma. ||200||
Just as wealth belonging to gods and gurus is to be avoided by those who seek their own good, so too is the wealth of a Brahmin. Therefore, a Brahmin is not worthy of punishment. ||20||
By reasoning, he establishes himself as free from punishment in the presence of those who administer punishment, by attributing to himself an abundance of merits. ||202||
For, in the absence of this right, he will be punished like others. And then, having become destitute, he will not find happiness here or hereafter. ||203||
His worthiness is his right to respect, which is well-deserved. For, one who is superior in qualities is worthy of respect, worthy of being honored, and worthy of being worshipped. ||204||
In the absence of this right to respect, he will not be respected by good people. And then, due to the lack of position, respect, and benefits, he will fall from his position. ||20||
Therefore, Brahmins should strive to cultivate these qualities in themselves. And the king should strive to acquire wealth, knowledge, and good conduct. ||205-206||
In relation to other communities, the merit called "relation to other communities" is that which does not allow one to fall from one's own elevation. ||207||
Just as gold mixed with iron loses its luster, so too does one's own excellence in qualities not diminish in relation to others. ||208||
The authenticity will be lost. ||197||
Therefore, one should protect the eternal Dharma with all efforts. For, when protected, it protects the mobile and immobile. ||198||
In the same way, a Brahmin who has a steady mind in Dharma is also entitled to his freedom from punishment. For, one who is established in Dharma is capable of punishing others. ||199||
Therefore, a righteous king, contemplating the teachings of the righteous, as shown by the righteous, inflicts punishment on the unrighteous. ||200||
Just as wealth belonging to gods and gurus is to be avoided by those who seek their own good, so too is the wealth of a Brahmin. Therefore, a Brahmin is not worthy of punishment. ||201||
By this reasoning, he establishes himself as free from punishment in the presence of those who administer punishment, by attributing to himself an abundance of merits. ||202||
For, in the absence of this right, he will be punished like others. And then, having become destitute, he will not find happiness here or hereafter. ||203||
This Brahmin, who is truly worthy of respect, has the right to be respected. For, one who is superior in qualities, that is, one who possesses many qualities, is worthy of being respected, honored, and worshipped by the righteous. ||204||
In the absence of this right to respect, he will not be respected by good people. And then, due to the lack of position, respect, and benefits, he will fall from his position. ||20||
Therefore, Brahmins should strive to cultivate these qualities in themselves. And the king should strive to acquire wealth, knowledge, and good conduct.