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 678

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आदिपुराणम् ग्यवहारात्मका काका मुख्यकालविनिर्णयः । 'मुल्ये सस्येव गौणस्य बाहीका प्रतीतितः ॥१४१॥ सकालो कोकमात्रैः स्वैरणुभिर्निचितः स्थितैः । शेयोऽन्योन्यमसंकीण रस्नानामिव राशिभिः ॥१४२॥ प्रदेशप्रचया योगादकायोऽयं प्रकोर्तितः । शेषाः पनास्तिकायाः स्युः प्रदेशोपचितारमकाः ॥१३॥ धर्माधर्मवियस्कालपदार्था मूर्तिवर्जिताः । मूर्तिमस्पुद्गलदम्यं तस्य भेदानितः शृणु ॥१४४॥
स्वयं घूमता है परन्तु नीचे रखी हुई शिला या कीलके बिना वह घूम नहीं सकता इसी प्रकार समस्त पदार्थोंमें परिणमन स्वयमेव होता है परन्तु वह परिणमन कालद्रव्यकी सहायताके बिना नहीं हो सकता इसलिए कालद्रव्य पदार्थोके परिणमनमें सहकारी कारण है ॥१४०।। (वह काल दो प्रकारका है-एक व्यवहार काल और दूसरा निश्चयकाल । घड़ी, घण्टा आदिको व्यवहारकाल कहते हैं और लोकाकाशके प्रत्येक प्रदेशपर रत्नोंकी राशिके समान एक दूसरेसे असंपृक्त होकर रहनेवाले जो असंख्यात कालाणु हैं, उन्हें निश्चयकाल कहते हैं) व्यवहारकालसे ही निश्चयकालका निर्णय होता है, क्योंकि मुख्य-पदार्थके रहते हुए हो वाह्नीक आदि गौण पदार्थोकी प्रतीति होती है। भावार्थ-वाहीक एक देशका नाम है परन्तु उपचारसे वहाँके मनुष्योंको भी वाहीक कहते हैं । यहाँ वाहीक शब्दका मुख्य अर्थ देशविशेष है और गौण अर्थ है वहाँपर रहनेवाला सदाचारसे पराङ्मुख मनुष्य। यदि देशविशेष अर्थको बतलानेवाला वाह्नीक नामका कोई मुख्य पदार्थ नहीं होता तो वहाँ रहनेवाले मनुष्यों में भी वाह्रीक शब्दका व्यवहार नहीं होता इसी प्रकार यदि मुख्य काल द्रव्य नहीं होता तो व्यवहारकाल भी नहीं होता। हम लोग सूर्योदय और सूर्यास्त आदिके द्वारा दिन-रात महीना आदिका ज्ञान प्राप्त कर व्यवहारकालको समझ लेते हैं परन्तु अमूर्तिक निश्चयकालके समझनेमें हमें कठिनाई होती है इसलिए आचार्योंने व्यवहारकालके द्वारा निश्चयकालको समझनेका आदेश दिया है क्योंकि पर्यायके द्वारा ही पर्यायीका बोध हुआ करता है ॥१४१।। वह निश्चयकाल लोकाकाशके प्रत्येक प्रदेशपर स्थित लोकप्रमाण (असंख्यात ) अपने अणुओंसे जाना जाता है और कालके वे अणु रत्नोंकी राशिके समान परस्पर में एक दूसरेसे नहीं मिलते, सब जुदे-जुदे ही रहते हैं ॥१४२।। परस्पर में प्रदेशोंके नहीं मिलनेसे यह कालद्रव्य अकाय अर्थात् प्रदेशी कहलाता है। कालको छोड़कर शेष पाँच द्रव्योंके प्रदेश एक दूसरेसे मिले हुए रहते हैं इसलिए वे अस्तिकाय कहलाते हैं । भावार्थ-जिसमें बहुप्रदेश हों उसे अस्तिकाय कहते हैं, जीव, पुद्गल, धर्म, अधर्म और आकाश ये द्रव्य बहुप्रदेशी होनेके कारण अस्तिकाय कहलाते हैं और कालद्रव्य एकप्रदेशी होनेसे अनस्तिकाय कहलाता है ॥१४३॥ धर्म, अधर्म, आकाश और काल ये चार पदार्थ मूर्तिसे रहित हैं, पुद्गलद्रव्य मूर्तिक है । अब आगे उसके भेदोंका वर्णन सुन । भावार्थजीव द्रव्य भी अमूर्तिक है परन्तु यहाँ अजीव द्रव्योंका वर्णन चल रहा है इसलिए उसका निरूपण नहीं किया है। पाँच इन्द्रियों में से किसी भी इन्द्रियके द्वारा जिसका स्पष्ट ज्ञान हो उसे मूर्तिक कहते हैं, पुद्गलको छोड़कर और किसी पदार्थका इन्द्रियोंके द्वारा स्पष्ट ज्ञान नहीं होता
१. सिंहो माणवक इत्येव । २. म्लेच्छजनादेः । ३. बहुप्रदेशाभावादित्यर्थः । ४. इतः परम् ।

Translation AI Generated

## 588

The Adi Purana states that the main purpose of the discussion on time is to determine the nature of time. "Just as the Vahika is understood through the main substance, so is the secondary substance understood through the main substance." (141) The true nature of time is known through its minute particles, which are countless and distinct like a heap of jewels. (142) Time is called "A-Kay" because it is not made up of parts, unlike the other five substances which are "Astika-Kay" because they are made up of parts. (143) The four substances, Dharma, Adharma, Akash, and Kal, are formless, while the Pudgal substance is formed. Now listen to the explanation of its different forms. (144)

(The time is of two types: one is Vyavahar Kal (practical time) and the other is Nishchay Kal (absolute time). The clock, hour, etc. are called Vyavahar Kal, and the countless Kal-Anu (time particles) that are present in every part of the Lokakash (universe) and are distinct from each other like a heap of jewels, are called Nishchay Kal.) The Vyavahar Kal determines the Nishchay Kal, because the secondary substances like Vahika are understood through the main substance. (The meaning is that Vahika is the name of a country, but it is also used to refer to the people of that country. Here, the main meaning of the word Vahika is the specific country, and the secondary meaning is the people who live there and are devoid of good conduct. If there were no main substance called Vahika to indicate the specific country, then the word Vahika would not be used for the people living there. Similarly, if there were no main substance of time, then there would be no Vyavahar Kal. We understand the Vyavahar Kal by knowing the day, night, month, etc. through the sunrise and sunset, but we find it difficult to understand the abstract Nishchay Kal. Therefore, the Acharyas have instructed us to understand the Nishchay Kal through the Vyavahar Kal, because the meaning of the synonym is understood through the synonym.) (141) The Nishchay Kal is known through its countless particles that are present in every part of the Lokakash (universe) and are distinct from each other like a heap of jewels. (142) Because the parts of time are not connected, it is called "A-Kay" (without parts). The other five substances are called "Astika-Kay" (with parts) because their parts are connected. (The meaning is that something with many parts is called "Astika-Kay". The substances of Jiva, Pudgal, Dharma, Adharma, and Akash are called "Astika-Kay" because they have many parts, and the substance of time is called "A-Kay" because it has only one part.) (143) The four substances, Dharma, Adharma, Akash, and Kal, are formless, while the Pudgal substance is formed. Now listen to the explanation of its different forms. (The meaning is that the Jiva substance is also formless, but it is not being discussed here because the discussion is about the non-Jiva substances. Anything that can be clearly perceived by any of the five senses is called formed. Except for Pudgal, no other substance can be clearly perceived by the senses.)