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 358

द्विचत्वारिंशत्तसं पर्व
३४७ वयं निस्तारका देवब्राह्मणा लोकसम्मताः। धान्यभागमतो राजे न बन इति जेन्मतम् ॥१७॥ वैशिष्टपं किडकृतं शेषवर्णभ्यो भवतामिह । न जातिमात्रा वैशिष्ट्यं जातिभेदाप्रतीतितः॥१६॥ गुणतोऽपि न वैशिष्टयम् अस्ति वो नामधारकाः । वृतिनो ब्राह्मणा जैना ये त एव गुणाधिकाः ॥१८॥ निवंता निर्नमस्कारा निघुणाः पशुधातिनः। म्लेच्छाचारपरा यूयं न स्थाने' घामिका.द्विजाः॥१०॥ तस्मादन्ते कुरु म्लेच्छा इव तेऽमी महीभुजाम् । प्रजासामान्यधान्यांशदानाद्यरविशेषिताः ॥१६१॥ . किमत्र बहुनोक्तेन जैनान्मुक्त्वा द्विजोत्तमान् । नान्ये मान्या नरेन्द्राणां प्रजासामान्यजीविकाः ॥१९२॥ अन्यच्च गोषनं गोपो व्याघचोरायपक्रमात् । यथा रक्षत्यतन्द्रालुः भूपोऽप्येवं निजाः प्रजाः॥१९॥ यथा च गोकुलं गोमिन्यायाते संदिवृक्षया। सोपचारमुपेत्येनं तोषयेद् धनसम्पदा ॥१६४॥ भूपोऽप्येवं बली कश्चित् स्वराष्ट्रं यद्यभिवेत् । तवा वृद्धः समालोच्य सन्दध्यात् पणबन्धतः ॥१९॥ जनक्षयाय सङग्रामो बहपायो दुरुत्तरः। तस्मादुपप्रदानाद्यः सन्धयोऽरिबलाधिकः ॥१६६॥ इति गोपालदृष्टान्तम् ऊरीकृत्य नरेश्वरः । प्रजानां पालने यत्नं विदध्यानयवर्त्मना ॥१६॥
है, जो द्विज अरहन्त भगवान्के भक्त हैं वही मान्य गिने जाते हैं ॥१८५-१८६॥ "हम ही लोगोंको संसार-सागरसे तारनेवाले हैं, हम ही देव-ब्राह्मण हैं और हम ही लोकसम्मत हैं अर्थात् सभी लोग हम ही को मानते हैं इसलिये हम राजाको धान्यका उचित अंश नहीं देते" इस प्रकार यदि वे द्विज कहें तो उनसे पूछना चाहिये कि आप लोगोंमें अन्य वर्णवालोंसे विशेषता क्यों है ? कदाचित यह कहो कि हम जातिकी अपेक्षा विशिष्ट हैं तो आपका यह कहन नहीं है क्योंकि जातिकी अपेक्षा विशिष्टता अनुभवमें नहीं आती है, कदाचित् यह कहो कि गुणकी अपेक्षा विशिष्टता है सो यह भी ठीक नहीं है क्योंकि आप लोग केवल नामके धारण करनेवाले हो, जो व्रतोंको धारण करनेवाले जैन ब्राह्मण हैं वे ही गुणोंसे अधिक हैं। आप लोग व्रतरहित, नमस्कार करनेके अयोग्य, दयाहीन, पशुओंका घात करनेवाले और म्लेच्छोंके आचरण करने में तत्पर हो इसलिये आप लोग धर्मात्मा द्विज नहीं हो सकते । इन सब कारणों से राजाओंको चाहिये कि वे इन द्विजोंको म्लेच्छोंके समान समझे और उनसे सामान्य प्रजाकी तरह ही धान्यका योग्य अंश ग्रहण करें। अथवा इस विषयमें अधिक कहनेसे क्या लाभ है ? जैनधर्मको धारण करनेवाले उत्तम द्विजोंको छोड़कर प्रजाके समान आजीविका करनेवाले अन्य द्विज राजाओंके पूज्य नहीं हैं ॥१८७-१९२॥
जिस प्रकार ग्वाला आलस्यरहित होकर अपने गोधनकी व्याघ्र चोर आदि उपद्रवोंसे रक्षा करता है उसी प्रकार राजाको भी अपनी प्रजाकी रक्षा करनी चाहिये ॥१९३॥ जिस प्रकार ग्वाला उन पशुओंके देखने की इच्छासे राजाके आनेपर भेंट लेकर उसके समीप जाता है. और धन सम्पदाके द्वारा उसे संतुष्ट करता है उसी प्रकार यदि कोई बलवान् राजा अपने राज्यके सन्मुख आवे तो वृद्ध लोगोंके साथ विचारकर उसे कुछ देकर उसके साथ सन्धि कर लेना चाहिये। चूंकि युद्ध बहुतसे लोगोंके विनाशका कारण है, उसमें बहुत सी.हानियां होती हैं और उसका भविष्य भी बुरा होता है अतः कुछ देकर बलवान् शत्रुके साथ सन्धि कर लेना ही ठीक है ॥१९४-१९६।। इस प्रकार राजाको ग्वालाका दृष्टान्त स्वीकार कर नीति
१ न भवथ । २ -द्युपद्रवात् ल०, म०, १०। ३ गोमती । गोमान् गोमीत्यभिधानात् । गोमत्या- म०, ल०, प० । ४ क्षीरतादिविक्रयाज्जातधनसमृद्ध्या । ५ अभिगच्छेत् । ६ सन्धानं कुर्यात् । ७ मिष्कप्रदानादित्यर्थः । ८ उचितवस्तुवाहनप्रदानाद्यैः । ६ सन्धि कर्तु योग्यः। १० कुर्यात् ।

Translation AI Generated

## Thirty-Four Chapters

**347** We are the saviors, the divine Brahmanas, accepted by the people. We do not give the king a share of the grain, this is our Jain birthright. **17** What is your distinction from the other castes, O Kid-makers? **16** You are not distinguished by birth alone, as birth distinctions are not recognized. **16** You are not distinguished by virtue either, O name-bearers. The Jain Brahmanas who practice their vows are the ones who are truly virtuous. **18** You are vowless, unworthy of salutation, devoid of compassion, killers of animals, and eager to follow the ways of the Mlechchas. Therefore, you are not worthy of the title of twice-born. **19** Therefore, in the end, treat these Mlechchas like the Mlechchas, O kings. They are not to be distinguished from the common people in the matter of giving them a share of the grain. **161** What is the point of saying more? Except for the Jains, who are the best of the twice-born, no other twice-born are worthy of respect by the kings, who are the protectors of the people. **192** Furthermore, just as a cowherd protects his cattle from the attacks of tigers, thieves, and other dangers, so too should a king protect his people. **19** Just as a cowherd, desiring to see his cattle, approaches the king with gifts and pleases him with wealth, so too, if a powerful king approaches his kingdom, he should, after consulting with the elders, make a treaty with him by giving him something. **194** War leads to the destruction of people, it brings many losses, and its future is bad. Therefore, it is better to make peace with a powerful enemy by giving him something. **196** Thus, accepting the example of the cowherd, the king should strive to protect his people by following this path. **19**

He who is devoted to the Arhant Bhagwan, that twice-born is considered worthy. **185-186** "We are the ones who save people from the ocean of the world, we are the divine Brahmanas, and we are accepted by the people. Therefore, we do not give the king a proper share of the grain." If they say this, then you should ask them, "Why are you distinguished from the other castes? Perhaps you will say that we are distinguished by birth. But this is not true, because birth distinctions are not experienced. Perhaps you will say that we are distinguished by virtue. But this is also not true, because you are only name-bearers. The Jain Brahmanas who practice their vows are the ones who are truly virtuous. You are vowless, unworthy of salutation, devoid of compassion, killers of animals, and eager to follow the ways of the Mlechchas. Therefore, you are not worthy of the title of twice-born." For all these reasons, the kings should consider these twice-born as Mlechchas and treat them like the common people in the matter of giving them a share of the grain. Or, what is the point of saying more? Except for the Jains, who are the best of the twice-born, no other twice-born are worthy of respect by the kings, who are the protectors of the people. **187-192**

Just as a cowherd, without laziness, protects his cattle from the attacks of tigers, thieves, and other dangers, so too should a king protect his people. **193** Just as a cowherd, desiring to see his cattle, approaches the king with gifts and pleases him with wealth, so too, if a powerful king approaches his kingdom, he should, after