Adi Puran Part 2

SR No.: 090011
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2011
Total Pages: 566
Language: Sanskrit, Hindi
Classification: Book_Devnagari, Mythology, & Story
File Size: 21 MB

Page 305

एकोनचत्वारिंशत्तमं पर्व
७
taraadit त्यक्तकामो महातपाः । स्तुतिनिन्दासमो भूयः कीर्त्यते भुवनेश्वरैः ॥ ६१॥ वन्दित्वा वन्द्यमर्हन्तं 'यतोऽनुष्टितवांस्तपः । ततोऽयं वन्द्यते वन्धेर निन्द्यगुणसं निधिः ॥ १९२॥ तपोऽयमनुपानस्कः पादचारी विवाहनः । कृतवान् पद्मगर्भेषु चरणन्यासमर्हति ॥ १९३॥ वाग्गुप्तो हितवाग्वृत्त्या यतोऽयं तपसि स्थितः । ततोऽस्य दिव्यभाषा स्यात् प्रीणयन्त्यखिलां सभाम् ॥ "अनाश्वान्नियताहारपारणो यत्तपः । तदस्य दिव्यविजय परमामृततृप्तयः ॥ १६५ ॥ त्यक्तकामसुखो भूत्वा तपस्यस्थाच्चिरं यतः । ततोऽयं सुखसाद्भूत्वा परमानन्दधुं मजेत् ॥ १६६॥ किमत्र बहुनोफेन यद्यदिष्टं यथाविधम् । त्यजेन्मुनिरसंकल्पः तत्तत्सूतेऽस्य तत्तपः ॥१९७॥ प्रोत्कर्षं तदस्य स्यात्तपश्चिन्तामणेः फलम् । यतोऽर्हजातिमूर्त्यादिप्राप्तिः सैषाऽनुवर्णिता ॥ १९८॥ जैनेश्वरीं परामाज्ञां सूत्रोद्दिष्टां प्रमाणयन् । तपस्यां यदुपाधत्ते पारिव्राज्यं तदाञ्जसम् ॥ १६९ ॥ अन्यच्च बहुवाग्जाले निबद्धं युक्तिबाधितम् । पारिव्राज्य परित्यज्य ग्राह्यं चेदमनुत्तरम् ॥ २००॥ इति परिव्राज्यम् ।
१२
२८७
वह तीनों लोकोंकी सभा अर्थात् समवसरण भूमिमें विराजमान होता है ॥ १९० ॥ जो सब प्रकारकी इच्छाओं का परित्याग कर अपने गुणोंकी प्रशंसा करना छोड़ देता है और महातपश्चरण करता हुआ स्तुति तथा निन्दामें समान भाव रखता है वह तीनों लोकोंके इन्द्रोंके द्वारा प्रशंसित होता है अर्थात् सब लोग उसकी स्तुति करते हैं । १९१ || इस मुनिने वन्दना करने योग्य अर्हन्तदेवकी वन्दना कर तपश्चरण किया था इसीलिए यह वन्दना करने योग्य पूज्य पुरुषोंके द्वारा वन्दना किया जाता है तथा प्रशंसनीय उत्तम गुणों का भाण्डार हुआ है ॥१९२॥ जो जूता और सवारीका परित्याग कर पैदल चलता हुआ तपश्चरण करता है वह कमलोंके मध्यमें चरण रखनेके योग्य होता है अर्थात् अर्हन्त अवस्थामें देव लोग उसके चरणोंके नीचे कमलोंकी रचना करते हैं ॥ १९३ || चूँकि यह मुनि वचनगुप्तिको धारण कर अथवा हित मित वचनरूप भाषा समितिका पालन कर तपश्चरणमें स्थित हुआ था इसलिए ही इसे समस्त सभाको सन्तुष्ट करनेवाली दिव्य ध्वनि प्राप्त हुई है || १९४ || इस मुनिने पहले उपवास धारण कर अथवा नियमित आहार और पारणाएँ कर तप तपा था इसलिए ही इसे दिव्यतृप्ति, विजयतृप्ति, परमतृप्ति और अमृततृप्ति ये चारों ही तृप्तियाँ प्राप्त हुई हैं ।। १९५ ॥ | यह मुनि काम जनित सुखको छोड़कर चिरकाल तक तपश्चरणमें स्थिर रहा था इसलिए ही यह सुखस्वरूप होकर परमानन्दको प्राप्त हुआ है ॥ १९६ ॥ इसे विषयमें बहुत कहने से क्या लाभ है ? संक्षेप में इतना ही कह देना ठीक है कि मुनि संकल्परहित होकर जिस प्रकारकी जिस-जिस वस्तुका परित्याग करता है उसका तपश्चरण उसके लिए वही वही वस्तु उत्पन्न कर देता है ॥ १९७॥ जिस तपश्चरणरूपी चिन्तामणिका फल उत्कृष्ट पदकी प्राप्ति आदि मिलता है और जिससे अर्हन्तदेवी जाति तथा मूर्ति आदिकी प्राप्ति होती है ऐसी इस पारिव्रज्य नामकी क्रियाका वर्णन किया || १९८ ॥ जो आगममें कही हुई जिनेन्द्रदेवकी आज्ञाको प्रमाण मानता हुआ तपस्या धारण करता है अर्थात् दीक्षा ग्रहण करता है उसीके वास्तविक पारिव्रज्य होता है ॥ १९९ ।। अनेक प्रकारके वचनोंके जालमें निबद्ध तथा युक्तिसे बाधित अन्य लोगोंके पारिव्रज्य
१ यस्मात् कारणात् । २ गणधरादिभिः । ३ पादत्राणरहितः । ४ पादन्यासस्य योग्यो भवति । ५ अनशनव्रती । ६ अकरोत् । ७ यत् कारणात् । ८ दिव्यतृप्ति विजयतृप्तिपरमतृप्त्यमृततृप्तयः । ९ आनन्दम् । १० प्रसिद्धं तपः । ११ पारमार्थिकम् । १२ अर्हत्संबन्धि पारिव्राज्यम् । १३ -मनुत्तमम् ल० ।

Translation AI Generated

## Forty-First Chapter
**7**

He who renounces all desires, is a great ascetic, and remains equanimous in praise and blame, is praised by the lords of the three worlds. (61)

He who, having bowed down to the worthy, the Arhant, performed austerities, is therefore bowed down to by the worthy, the repository of praiseworthy qualities. (192)

He who, renouncing footwear and vehicles, practices austerities by walking on foot, is worthy of having lotus flowers placed at his feet. (193)

He who, being a guardian of speech and following the path of beneficial speech, is established in austerities, therefore obtains divine speech that pleases all assemblies. (194)

He who, having practiced austerities by fasting, or by regulated food and parana, therefore obtains divine, victorious, supreme, and ambrosial satisfactions. (195)

He who, having renounced the pleasures of desire, remained steadfast in austerities for a long time, therefore, becoming the embodiment of happiness, enjoys supreme bliss. (196)

What is the use of saying much here? Briefly, it is enough to say that whatever a monk renounces without any intention, that very thing produces that very austerity for him. (197)

The fruit of that austerity, the jewel of contemplation, is the attainment of the highest state, and the attainment of the Arhant lineage and form, as described. (198)

He who, accepting the supreme command of the Jineswari, as stated in the scriptures, practices austerities, that is, takes initiation, his Parivrajya is genuine. (199)

And many other things, bound in a web of words and refuted by logic, are to be abandoned, and this supreme Parivrajya is to be embraced. (200)

Thus ends the Parivrajya.

**12**

**287**

He resides in the assembly of the three worlds, that is, the Samavasarana ground. (190)

He who renounces all desires, abandons the praise of his qualities, and practices great austerities, remaining equanimous in praise and blame, is praised by the Indras of the three worlds, that is, everyone praises him. (191)

This monk, having performed austerities by bowing down to the worthy Arhant, is therefore bowed down to by the worthy, the venerable ones, and is a repository of praiseworthy, excellent qualities. (192)

He who, renouncing footwear and vehicles, practices austerities by walking on foot, is worthy of having lotus flowers placed at his feet, that is, in the Arhant state, the gods create lotus flowers beneath his feet. (193)

Since this monk, being a guardian of speech and following the path of beneficial speech, is established in austerities, therefore he has obtained divine speech that pleases all assemblies. (194)

This monk, having previously practiced austerities by fasting, or by regulated food and parana, therefore obtains divine, victorious, supreme, and ambrosial satisfactions. (195)

This monk, having renounced the pleasures of desire, remained steadfast in austerities for a long time, therefore, becoming the embodiment of happiness, enjoys supreme bliss. (196)

What is the use of saying much here? Briefly, it is enough to say that a monk, without any intention, renounces whatever kind of thing, that very thing produces that very austerity for him. (197)

The fruit of that austerity, the jewel of contemplation, is the attainment of the highest state, and the attainment of the Arhant lineage and form, as described. (198)

He who,