Uttara Purana

SR No.: 002728
Original Sutra Author: Gunbhadrasuri
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2000
Total Pages: 738
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Mythology
File Size: 20 MB

Page 360

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महापुराणे उत्तरपुराणम राज्यभार समारोप्य श्रीदत्ते स्वसुते सति । लब्धक्षायिकसम्यक्त्वः शमी संयममाददे ॥ १४ ॥ स धृत्वैकादशाङ्गानि बद्ध्वा षोडशकारणैः । अन्त्यनामादिकर्माणि पुण्यानि पुरुषोत्तमः ॥ १५॥ स्वायुरन्ते समाराध्य विमाने 'लवसरामः । देवोऽपराजिते पुण्यादुत्तरेऽनुत्तरेऽभवत् ॥१६॥ त्रयविंशत्पयोध्यायुरेकारत्निसमुच्छूितिः । निश्वासाहारलेश्यादिभावैस्तत्रोदितैर्युतः ॥ १७ ॥ जीवितान्तेऽहमिन्द्रेऽस्मिन् षण्मासैरागमिष्यति । जम्बूपलक्षिते द्वीपे विषये बङ्गनामनि ॥ १८ ॥ मिथिलायां महीपालः श्रीमान् गोत्रेण काश्यपः । विजयादिमहाराजो विख्यातो वृषभान्वये ॥ १९ ॥ अनुरक ग्यधात् कृत्स्नमुद्यचिव रविर्जगत् । स्वविरागाद्विरक्त तत् सोऽतपत्तस्य तादृशम् ॥ २० ॥ 'भवृणीत गुणालिस्तं लक्ष्मीश्च सुकृतोदयात् । पुष्कलाविष्क्रिय तस्मिन् पुरुषार्थत्रयं ततः ॥ २१ ॥ तस्य राज्ये रवावेव तापः कोपोऽपि कामिषु । विग्रहाख्या तनुष्वेव मुनिष्वेव विरागता ॥ २२ ॥ परार्थग्रहणं नाम कुकविष्वेव बन्धनम् । काव्येष्वेव विवादश्च विद्वत्स्वेव जयार्थिषु ॥ २३ ॥ शरव्याप्तिः सरित्स्वेव ज्योतिःवेवानवस्थितिः । क्रौर्य ऊरग्रहेष्वेव देवेष्वेव पिशाचता ॥ २४ ॥
साथ स्वरूप समझा ।। १२-१३ ॥ तदनन्तर श्रीदत्त नामक पुत्रके लिए राज्य देकर उसने क्षायिक सम्यग्दर्शन प्राप्त कर लिया और शान्त होकर संयम धारण कर लिया ॥ १४॥ उस पुरुषोत्तमने ग्यारह अङ्ग धारण कर सोलह कारण भावनाओंके द्वारा तीर्थकर नामक पुण्य कर्मका बन्ध किया ॥१५॥ और आयुके अन्तमें समाधिमरण कर अपराजित नामके श्रेष्ठ अनुत्तर विमानमें अतिशय शोभायमान देव हुआ॥१६॥ वहाँ उसकी तैतीस सागरकी आयु थी, एक हाथ ऊंचा शरीर था, तथा श्वासोच्छवास, आहार, लेश्या आदि भाव उस विमान-सम्बन्धी देवोंके जितने बतलाये गये हैं वह उन सबसे सहित था ॥ १७॥ जब इस अहमिन्द्रका जीवनका अन्त आया और वह छह माह बाद यह वहाँ से चलनेके लिए तत्पर हुआ तब जम्बूवृक्षसे सुशोभित इसी जम्बूद्वीपके वङ्ग नामक देशमें एक मिथिला नामकी नगरी थी। वहाँ भगवान वृषभदेवका वंशज, काश्यपगोत्री विजयमहाराज नामसे प्रसिद्ध सम्पत्तिशाली राजा राज्य करता था ।। १८-१६ । जिस प्रकार उदित होता हुआ सूर्य संसारको अनुरक्त-लालवर्णका कर लेता है उसी प्रकार उसने राज्यगद्दी पर आरूढ़ होते ही समस्त संसारको अनुरक्तप्रसन्न कर लिया था और ज्यों-ज्यों सूर्य स्वयं राग-लालिमासे रहित होता जाता है त्यों-स्यों वह संसारको विरक्त--लालिमासे रहित करता जाता है इसी प्रकार वह राजा भी ज्यों-ज्यों विराग-प्रसन्नतासे रहित होता जाता था त्यों-त्यों संसारको विरक्त-प्रसन्नतासे रहित करता जाता था। सारांश यह है कि संसारकी प्रसन्नता और अप्रसन्नता उसीपर निर्भर थी सो ठीक ही है क्योंकि उसने वैसा ही तप किया था और वैसा ही उसका प्रभाव था ।।२०।। चूंकि पुण्य कर्मके उदयसे अनेक गुणोंके समूह तथा लक्ष्मीने उस राजाका वरण किया था इसलिए उसमें धर्म, अर्थ, कामरूप तीनों पुरुषार्थ अच्छी तरह प्रकट हुए थे ॥ २१ ॥ उस राजाके राज्यमें यदि तापउष्णत्व था तो सूर्यमें ही था अन्यत्र ताप-दुःख नहीं था, क्रोध था तो सिर्फ कामी मनुष्योंमें ही था वहाँ के अन्य मनुष्योंमें नहीं था, विग्रह नाम था तो शरीरोंमें हीथा अन्यत्र नहीं,विरागता-वीतरागता यदि थी तो मुनियों में ही थी वहाँ के अन्य मनुष्योंमें विरागता-स्नेहका अभाव नहीं था। परार्थ ग्रहणः-अन्य कवियोंके द्वारा प्रतिपादित अर्थका ग्रहण करना कुकवियोंमें ही था अन्य मनुष्योंमें परार्थग्रहण-दूसरेके धनका ग्रहण करना नहीं था। बन्धन-हरबन्ध, छत्रबन्ध आदिकी रचना काव्योंमें ही थी वहाँ के अन्य मनुष्योंमें बन्धन-पाश आदिसे बाँधा जाना नहीं था। विवाद-शास्त्रार्थ यदि था तो विजयकी इच्छा रखनेवाले विद्वानोंमें ही था वहाँ के अन्य मनुष्योंमें विवाद-कलह नहीं था। शरव्याप्ति-एक प्रकारके तृणका विस्तार नदियोंमें ही था वहाँ के मनुष्योंमें शरव्याप्ति-वाणोंका विस्तार नहीं था। अनवस्थिति-अस्थिरता यदि थी तो ज्यौतिष्क देवोंमें ही थी वे ही निरन्तर
१ अहमिन्द्रः। २ ल. पुस्तके तु 'श्रवृणीत गुणानेव सर्वान् मुकतोदयात्' इति पाठः । अत्र द्वितीयपादे बमोमनः।

Translation AI Generated

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In the Mahapurana, the Uttara Purana, after giving the kingdom to his son, Sri Datta, he attained the state of Kshayika Samyaktva and, being peaceful, took up the practice of Samyama. || 14 || That Purushottama, having taken up the eleven Angas, bound himself with the sixteen Karana Bhavanas, and performed the auspicious karma of the Tirthankara, which is the last name. || 15 || At the end of his life, he attained Samadhi-death and became a radiant deva in the excellent, unsurpassed Vimana called Aparajita. || 16 || There, his lifespan was thirty-three oceans, his body was one hand tall, and he was endowed with all the characteristics of the devas of that Vimana, such as breathing, eating, and Leshya. || 17 || When the end of this Ahamindra's life came, and he was ready to depart from there after six months, there was a city called Mithila in the country called Vanga, in this Jambudvipa, adorned with the Jambubhumi tree. There, a wealthy king named Vijayamaha raja, a descendant of Bhagavan Rishabhadeva, belonging to the Kashyapa gotra, ruled. || 18-16 || Just as the rising sun makes the world red with affection, so too, when he ascended the throne, he made the whole world happy with affection. And just as the sun itself becomes free from the redness of passion, so too, he freed the world from the redness of passion. In the same way, as the king became free from the joy of detachment, so too, he freed the world from the joy of detachment. In short, the happiness and unhappiness of the world depended on him, and rightly so, because he had done such penance, and such was its effect. || 20 || Since the rise of his virtuous karma had brought about a multitude of virtues and Lakshmi had chosen him, the three Purusharthas of Dharma, Artha, and Kama were well manifested in him. || 21 || In that king's kingdom, if there was heat, it was only in the sun, there was no other heat-suffering. If there was anger, it was only in the lustful people, not in the others there. If there was the name of conflict, it was only in the bodies, not elsewhere. If there was detachment, it was only in the munis, there was no lack of attachment-affection in the other people there. The taking up of the meaning of others, the taking up of the meaning expounded by other poets, was only in the bad poets, not in the other people there. The binding, the creation of various bindings, such as the umbrella binding, was only in the poems, not in the other people there, who were not bound by ropes and other things. If there was debate, it was only in the learned who desired victory, not in the other people there, who did not have conflict. The spread of the arrow, the spread of a type of grass, was only in the rivers, not in the people there, who did not have the spread of arrows. If there was instability, it was only in the celestial beings, who were constantly
1 Ahamindra. 2 In the book, the reading is 'Shravneet Gunaneva Sarvan Mukatodayat'. In the second pada, there is a mistake.