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 356

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आदिपुराणम् यत्संसारिणमात्मानमूरीकृत्यान्यतन्त्रताम् । तस्योपदेशे मुक्तस्य स्वातन्त्र्योपनिदर्शनम् ॥८॥ मतः संसारिदृष्टान्तः सोऽयमाप्तीयदर्शने । मुक्तात्मनां भवेदेवं स्वातन्त्र्यं प्रकटीकृतम् ॥८१॥ तद्यथा संसृतौ देही न स्वतन्त्रः कथंचन । कर्मबन्धवशीभावाजीवत्यन्याश्रितश्च यत् ॥४२॥ ततः परप्रधानत्वमस्यैनत् प्रतिपादितम् । स्याच्चलत्वं च पुंसोऽस्य वेदनासहनादिभिः ॥३॥ वेदनाव्याकुलीभावश्चलत्वमिति लक्ष्यताम् । क्षयवत्वं च देवादिभवे लब्धद्धिसंक्षयात् ॥८॥ बाध्यत्वं ताडनानिष्टवचनप्राप्तिरस्य वै । अन्तवञ्चास्य' विज्ञानमक्षबोधः परिक्षयी” ॥४५॥ अन्तवदर्शनं चास्य स्यादेन्द्रियिकदर्शनम् । वीर्य च तद्विधं तस्य शरीरबलमल्पकम् ॥८६॥ स्यादस्य "सुखमप्येवम्प्रायमिन्द्रियगोचरम् । 'रजस्वलत्वमप्यस्य स्यात्काशैः कलङ्कनम् ।।८७।। भवेत् कर्ममलावेशादत एव मलीमसः । छेद्यत्वं चास्य गात्राणां द्विधाभावेन खण्डनम् ।।८८।। मुद्गराद्यमिघातेन भेद्यत्वं स्याद् विदारणम् । जरावत्त्वं वयोहानिः प्राणत्यागो मृतिर्मता ।।८९॥ प्रमेयत्वं "परिच्छिन्नदेहमात्रावरुद्धता । गर्भवासोऽर्भकत्वेन जनन्युदरदुःस्थितिः ॥९०।।
उदाहरण कहे, अब उक्त कथनको दृढ़ करनेके लिए संसारी जीवोंका उदाहरण कहना चाहिए ॥७९॥ संसारी जीवोंको लेकर जो उनकी परतन्त्रताका कथन करना है उनकी उसी परतन्त्रताके. उपदेशमें मुक्त जीवोंको स्वतन्त्रताका उदाहरण हो जाता है। भावार्थ-संसारी जीवोंकी परतन्त्रताका वर्णन करनेसे मुक्त जीवोंकी स्वतन्त्रताका वर्णन अपने आप हो जाता है क्योंकि संसारी जीवोंकी परतन्त्रताका अभाव होना ही मुक्त जीवोंकी स्वतन्त्रता है ।।८०॥ अरहन्त देवके मतमें संसारीका उदाहरण वही माना गया है कि जिसमें मुक्त जीवोंकी स्वतन्त्रता प्रकट हो सके ॥८१।। आगे इसी उदाहरणको स्पष्ट करते हैं-संसारमें यह जीव किसी प्रकार स्वतन्त्र नहीं है क्योंकि कर्मबन्धनके वश होनेसे यह जीव अन्यके आश्रित होकर जीवित रहता है ॥८२॥ यह संसारी जीवकी परतन्त्रता बतलायी, इसी प्रकार सुख-दुःख आदिकी वेदनाओंके सहनेसे इस पुरुषमें चंचलता भी होती है ॥८३॥ सुख-दुःख आदिकी वेदनाओंसे जो व्याकुलता उत्पन्न होती है उसे चंचलता समझना चाहिए और देव आदिकी पर्यायमें प्राप्त हुई ऋद्धियोंका जो क्षय होता है उससे इस जीवके क्षयपना ( नश्वरता ) जानना चाहिए ॥८४।। इस जीवको जो ताड़ना तथा अनिष्ट वचनोंकी प्राप्ति होती है वही इसकी बाध्यता है और इन्द्रियोंसे उत्पन्न होनेवाला ज्ञान क्षय होनेवाला है इसलिए वह अन्तसहित है ॥८५। इसका दर्शन भी इन्द्रियोंसे उत्पन्न होता है इसलिए वह भी अन्तसहित है और इसका वीर्य भी वैसा ही है अर्थात् अन्तसहित है क्योंकि इसके शरीरका बल अत्यन्त अल्प है ॥८६॥ इन्द्रियोंसे उत्पन्न होनेवाला इसका सुख भी प्रायः ऐसा ही है तथा कर्मोके अंशोंसे जो कलंकित हो रहा है वही इसका मैलापन है ॥८७॥ कर्मरूपी मलके सम्बन्धसे मलिन भी है और शरीरके दो-दो टुकड़े होनेसे इसमें छेद्यत्व अर्थात् छिन्न-भिन्न होनेकी शक्ति भी है ॥८॥ मुद्गर आदिके प्रहारसे इसका शरीर विदीर्ण हो जाता है इसलिए इसमें भेद्यत्व भी है, जो इसकी अवस्था कम होती जाती है वही इसका बुढ़ापा है, और जो प्राणोंका परित्याग होता है वह इसकी मृत्यु है ॥८६॥ यह जो परिमित
१ पराधीनत्वमिति यत् । २ परतन्त्रस्य । ३ सर्वज्ञमते । ४ एव च सति । ५ यत् कारणात् । ६ संसारिणः । ७ वेदनाभवनादिभिः । ८ लक्षणम् इ० । ९ क्षयोऽस्यास्तीति क्षयवान् तस्य भावः क्षयवत्त्वम् । १० देवाधिभवे ट० । देवाधित्वे । ११ अन्तोऽस्यास्तीति अन्तवत् । १२ इन्द्रियज्ञानम् । १३ स्वयं परिक्षयित्वादिति हेतुर्भितविशेषणमेतत् । एवमुत्तरोत्तराऽपि योज्यम् । १४ एवंविधम् । अन्तवदित्यर्थः । १५ धूलिधूसरत्वम् । १६ प्रमातुं योग्यत्वम् । १७ परिमित ।

Translation AI Generated

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The *Adipurana* states that the *samsari* (worldly being) is bound by dependence on others. This teaching, when applied to the liberated being, demonstrates their independence. ||8||

The *samsari* is an example of dependence, and this example reveals the independence of the liberated soul. ||81||

For example, the embodied being in the cycle of birth and death is never independent. Bound by karma, they live dependent on others. ||82||

This demonstrates the dependence of the *samsari*. Similarly, due to the experience of pain and suffering, this being is also fickle. ||83||

The agitation caused by pain and suffering is called fickleness. The loss of powers gained in the realm of gods, etc., indicates the perishable nature of this being. ||84||

The suffering inflicted upon this being, as well as the reception of unpleasant words, are signs of their bondage. Their knowledge, born of the senses, is perishable, and therefore finite. ||85||

Their perception is also finite, as it arises from the senses. Their vitality is also of the same nature, meaning finite, because their physical strength is very limited. ||86||

Their happiness, born of the senses, is also of this nature. The stain they bear due to the influence of karmic particles is their impurity. ||87||

They are also impure due to the connection with karmic impurities. Their bodies can be cut into pieces, indicating their vulnerability. ||88||

Their bodies can be shattered by a blow from a hammer, etc., indicating their fragility. The decline of their state is their old age, and the abandonment of their life force is their death. ||89||

They are limited, as they are confined to their finite body. Their existence in the womb, their infancy, and their difficult stay in the mother's womb are all examples of this. ||90||

Now, to solidify the above statement, an example of a *samsari* being should be given. ||79||

The statement about the dependence of *samsari* beings, when applied to the teaching of liberation, becomes an example of the independence of liberated beings. The meaning is that the description of the dependence of *samsari* beings inherently describes the independence of liberated beings, because the absence of dependence in *samsari* beings is the very definition of the independence of liberated beings. ||80||

In the opinion of the *Arhat* and the *Deva*, the example of a *samsari* is one that reveals the independence of liberated beings. ||81||

This example is further clarified: In the cycle of birth and death, this being is not independent in any way. Bound by karma, they live dependent on others. ||82||

This explains the dependence of the *samsari*. Similarly, due to the experience of pain and suffering, this being is also fickle. ||83||

The agitation caused by pain and suffering is called fickleness. The loss of powers gained in the realm of gods, etc., indicates the perishable nature of this being. ||84||

The suffering inflicted upon this being, as well as the reception of unpleasant words, are signs of their bondage. Their knowledge, born of the senses, is perishable, and therefore finite. ||85||

Their perception is also finite, as it arises from the senses. Their vitality is also of the same nature, meaning finite, because their physical strength is very limited. ||86||

Their happiness, born of the senses, is also of this nature. The stain they bear due to the influence of karmic particles is their impurity. ||87||

They are also impure due to the connection with karmic impurities. Their bodies can be cut into pieces, indicating their vulnerability