Adi Puran Part 1

SR No.: 090010
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2004
Total Pages: 782
Language: Sanskrit, Hindi
Classification: Book_Devnagari, Mythology, & Story
File Size: 27 MB

Page 577

एकविंशं पर्व
४८७ स साकारोऽप्यनाकारो निराकारोऽपि साकृतिः । स्वसास्कृताखिलज्ञेयः सुज्ञानो ज्ञानचक्षुषाम् ॥११७॥ मगिदर्पणसंक्रान्तच्छायारमेव स्फुटाकृतिम् । दधजीवधनाकारममूर्तोऽप्यचलस्थितिः ॥११॥ वीतरागोऽप्य सौ ध्येयो भन्यानां भवविच्छिन्दे । विच्छिन्नबन्धनस्यास्य तादृग्नैसर्गिको गुणः ॥११९॥ अथवा स्नातकावस्था प्राप्तो घातिव्यपायतः । जिनोऽहन केवली ध्येयो बिभ्रत्तेजोमयं वपुः ॥१२०॥ रागाद्यविद्या जयनाजिनोऽईन् घातिनां हतेः । स्वात्मोपलब्धितः सिद्धो बुद्धस्त्रैलोक्यबोधनात् ॥१२१॥ त्रिकालगोचरानन्तपर्यायो पचितार्थर । विश्वज्ञो विश्वदर्शी च विश्वसाद्भूतचिद्गुणः ॥१२२॥ केवली केवलालोकविशालामललोचनः । घातिकर्मक्षयादाविर्भूतानन्तचतुष्टयः ॥१२३॥ द्विष भेदगणाकीर्णा समावनिमधिष्ठितः । प्रातिहारमिव्यक्तत्रिजगत्याभवो विभुः ॥१२॥
अर्थात् सर्वज्ञ हैं ॥११६।। वे भगवान् साकार होकर भी निराकार हैं और निराकार होकर भी साकार हैं। यद्यपि उन्होंने जगत्के समस्त पदार्थोंको अपने अधीन कर लिया है अर्थात् वे जगत्के समस्त पदार्थोंको जानते हैं परन्तु उन्हें ज्ञानरूप नेत्रोंके धारण करनेवाले ही जान सकते हैं । भावार्थ-वे सिद्ध भगवान् कुछ कम अन्तिम शरीरके आकार होते हैं इसलिए साकार कहलाते हैं परन्तु उनका वह आकार इन्द्रियहानगम्य नहीं है इसलिए निराकार भी कहलाते हैं। शरीररहित होनेके कारण स्थूलदृष्टि पुरुष उन्हें यद्यपि देख नहीं पाते हैं इसलिए वे निराकार हैं, परन्तु प्रत्यक्ष ज्ञानी जीव कुछ कम अन्तिम शरीरके आकार परिणत हुए उनके असंख्य जीव प्रदेशोंको स्पष्ट जानते हैं इसलिए साकार भी कहलाते हैं। यद्यपि वे संसारके सब पदार्थोको जानते हैं परन्तु उन्हें संसारके सभी लोग नहीं जान सकते, वे मात्र ज्ञानरूप नेत्रके द्वारा ही जाने जा सकते हैं ॥११७॥ रममय दर्पणमें पड़े हुए प्रतिबिम्बके समान उनका आकार अतिशय स्पष्ट है । यद्यपि वे अमूर्तिक हैं तथापि चैतन्यरूप घनाकारको धारण करनेवाले हैं और सदा स्थिर हैं ॥११८॥ यद्यपि वे भगवान् स्वयं वीतराग हैं तथापि ध्यान किये जानेपर भव्य जीवोंके संसारको अवश्य नष्ट कर देते हैं। कर्मोके बन्धनको छिन्न-भिन्न करनेवाले उन सिद्ध भगवानका वह उस प्रकारका एक स्वाभाविक गुण ही समझना चाहिए ।।११९।। अथवा घातिया कर्मोके नष्ट हो जानेसे जो स्नातक अवस्थाको प्राप्त हुए हैं और जो तेजोमय परमौदारिक शरीरको धारण किये हुए हैं ऐसे केवलज्ञानी अर्हन्त जिनेन्द्र भी ध्यान करने योग्य हैं ॥१२०।। राग आदि अविद्याओंको जीत लेनेसे जो जिन कहलाते हैं, घातिया कर्मोके नष्ट होनेसे जो अर्हन्त (अरिहन्त ) कहलाते हैं शुद्ध आत्मस्वरूपकी प्राप्ति होनेसे जो सिद्ध कहलाते हैं और त्रैलोक्यके समस्त पदार्थोंको जाननेसे जो बुद्ध कहलाते हैं, जो तीनों कालों में होनेवाली अनन्त पर्यायोंसे सहित समस्त पदार्थोंको देखते हैं इसलिए विश्वदर्शी (सबको देखनेवाले) कहलाते हैं और जो अपने ज्ञानरूप चैतन्य गुणसे संसारके सब पदार्थोंको जानते हैं इसलिए विश्वज्ञ (सर्वज्ञ ) कहलाते हैं। जो केवलज्ञानी हैं, केवलज्ञान ही जिनका विशाल और निर्मल नेत्र है, तथा धातिया कर्मोके क्षय होनेसे जिनके अनन्तचतुष्टय प्रकट हुआ है, जो बारह प्रकारके जीवोंके समूहसे भरी हुई सभाभूमि ( समवसरण ) में विराजमान हैं, अष्ट प्रातिहार्योंके द्वारा जिनकी तीनों जगत्की प्रभुता प्रकट हो रही है, जो
१. स्वाधीनीकृतनिखिलशेयपदार्थः । २. सुज्ञातो ल., म । शोभनज्ञानः अथवा सुज्ञाता । ३. छायास्वरूपमिव । ४. स्फुटाकृतिः द०, ल०, म०,५०। ५. अमूर्तोऽपीत्यत्र परमतकथितबाटवादीनाममूर्तत्वचरणास्मकत्वमिरासार्थमचलस्थितिरित्युक्तम् । ६.-ध्यातो भव्या-६०,ल.,म०, अ०,०। ७. परिपूर्णज्ञानपरिणतिम् । ८. अज्ञान । ९. गुणपर्यायवद्रव्यम् । १०. द्वादशभेद ।

Translation AI Generated

## The Twenty-First Chapter

**487** Even though they are embodied, they are formless; even though they are formless, they are embodied. They have mastered all objects of knowledge, but only those with the eyes of knowledge can know them. **117** Their form is as clear as a reflection in a mirror. Even though they are formless, they are the embodiment of pure consciousness and are eternally stable. **118** Even though they are free from attachment, they are the object of meditation for the worthy souls, who are destined to break free from the cycle of birth and death. This is their inherent quality, as they have shattered the bonds of karma. **119** Alternatively, those who have attained the state of liberation by the destruction of the karmic obstacles, the Kevalis, the Jinas, who are adorned with a luminous body, are worthy of meditation. **120** Those who are called Jinas, having conquered passions and ignorance, those who are called Arhants, having destroyed the karmic obstacles, those who are called Siddhas, having attained the pure self-realization, and those who are called Buddhas, having attained knowledge of all things in the three worlds, are the ones who perceive all things in the three times, who are endowed with infinite permutations, who are the embodiment of all things, who are the knowers of the universe, who are the seers of the universe, and who are the embodiment of the universal consciousness. **121** The Kevalis, whose eyes are vast and pure, whose infinite fourfold qualities have manifested due to the destruction of the karmic obstacles, who reside in the assembly ground (Samavasarana) filled with the multitude of twelve types of beings, whose dominion over the three worlds is manifested through the eight auspicious signs, are indeed omniscient. **122**

**Meaning:** **116** They are omniscient. **117** These Bhagavans are embodied yet formless, and formless yet embodied. Although they have mastered all objects of the world, meaning they know all objects of the world, only those who possess the eyes of knowledge can know them. **Meaning:** These Siddha Bhagavans have a subtle form, hence they are called embodied, but their form is beyond the reach of the senses, hence they are also called formless. Because they are without a body, they are not visible to the gross vision of humans, hence they are formless. However, those who have direct knowledge, the liberated souls, clearly perceive their countless living beings, hence they are also called embodied. Although they know all things in the world, not everyone in the world can know them. They can only be known through the eyes of knowledge. **118** Their form is as clear as a reflection in a mirror. Even though they are formless, they are the embodiment of pure consciousness and are eternally stable. **119** Even though they are free from attachment, they are the object of meditation for the worthy souls, who are destined to break free from the cycle of birth and death. This is their inherent quality, as they have shattered the bonds of karma. **120** Alternatively, those who have attained the state of liberation by the destruction of the karmic obstacles, the Kevalis, the Jinas, who are adorned with a luminous body, are worthy of meditation. **121** Those who are called Jinas, having conquered passions and ignorance, those who are called Arhants, having destroyed the karmic obstacles, those who are called Siddhas, having attained the pure self-realization, and those who are called Buddhas, having attained knowledge of all things in the three worlds, are the ones who perceive all things in the three times, who are endowed with infinite permutations, who are the