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 357

३३९
द्विचत्वारिंशत्तमं पर्व अथवा कर्मनोकर्मगर्मेऽस्य परिवर्तनम् । गर्भवासो विलीनत्वं स्याद् देहान्तरसंक्रमः ॥९१॥ क्षुभितत्वं च संक्षोभः क्रोधाद्याविष्टचेतसः । भवेद् विविधयोगोऽस्य नानायोनिषु संक्रमः ॥१२॥ संसारावास एषोऽस्य चतुर्गतिविवर्तनम् । प्रतिजन्मान्यथाभावो ज्ञानादीनामसिद्धता ॥१३॥ सुखासुखं बलाहारौ देहावासौ च देहिनाम् । विवर्तन्ते तथा ज्ञानं दृकशक्ती च रजोजुषाम् ॥१४॥ एवंप्रायास्तु ये भावाः संसारिषु विनश्वराः । मुक्तात्मनां न सन्त्येते भावास्तेषां ह्यनश्वराः ॥१५॥ मुक्तात्मनां भवेद् भावः स्वप्रधानत्वमग्रिमम् । प्रतिलब्धात्मलाभत्वात् परद्रव्यानपेक्षणम् ॥१६॥ वेदनाभिभवाभावादचलत्वं गभीरता । स्यादक्षयत्वमक्षय्यं क्षायिकातिशयोदयः ॥९७॥ अन्याबाधत्वमस्येष्टं जीवाजीवैर बाध्यता । भवेदनन्तज्ञानत्वं विश्वार्थाक्रमबोधनम् ॥९॥ अनन्तदर्शनत्वं च विश्वतत्त्वा क्रमेक्षणम् । योऽन्यैरप्रतिघातोऽस्य सा मतानन्तवीर्यता ॥१९॥ भोग्येप्वर्थेष्वनौत्सुक्यमनन्तसुखता मता । नीरजस्त्वं भवेदस्य व्यपायः पुण्यपापयोः ॥१०॥ निर्मलत्वं तु तस्येष्टं बहिरन्तर्मलच्युतिः । स्वभावविमलोऽनादिसिद्धो नास्तीह कश्चन ॥१०॥ योऽस्य जीवघनाकारपरिणामो मलक्षयात् । तदच्छेद्यत्वमाम्नातमभेद्यत्वं च तत्कृतम् ॥१०२॥
अक्षरत्वं च मुक्तस्य क्षरणामावतो मतम् । अप्रमेयत्वमात्मोत्थैर्गुणैरुद्धरमेयता ॥१०३।। शरीरमें रुका रहता है वह इसका प्रमेयपना है और जो बालक होकर माताके पेटमें दुःखसे रहता है वह इसका गर्भवास है ॥६०॥ अथवा कर्म नोकर्मरूपी गर्भमें जो इसका परिवर्तन होता रहता है इसका गर्भवास है और एक शरीरसे दूसरे शरीरमें जो संक्रमण करना है वह विलीनता है ॥९१॥ क्रोध आदिसे आक्रान्त चित्तमें जो क्षोभ उत्पन्न होता है वह इसका क्षुभितपना है, और नाना योनियोंमें परिभ्रमण करना इसका विविध योग कहलाता है ॥१२॥ चारों गतियोंमें परिवर्तन करते रहना इस जीवका संसारावास कहलाता है और प्रत्येक जन्ममें ज्ञानादि गुणोंका अन्य-अन्य रूप होते रहना असिद्धता कहलाती है ॥९३॥ कर्मरूपी रजसे युक्त रहनेवाले इन संसारी जीवोंके जिस प्रकार सुख-दुःख, बल, आहार, शरीर और घर बदलते रहते हैं उसी प्रकार उनके ज्ञान, दर्शन, सुख और वीर्य भी बदलते रहते हैं ॥१४॥ इस प्रकार संसारी जीवोंके जो विनश्वरभाव हैं वे मुक्त जीवोंके नहीं हैं, उनके सब भाव अविनश्वर हैं ॥६५॥ मुक्त जीवोंके उन भावोंमें आत्मस्वरूपकी प्राप्ति होनेसे परद्रव्यकी अपेक्षासे रहित जो सर्वश्रेष्ठ स्वतन्त्रपना है वही पहला भाव है ॥६६॥ सुख दुःख आदिकी वेदनासे होनेवाले परभावका अभाव होनेसे जो अचंचलता होती है वही उनकी गम्भीरता है और कर्मों के क्षयसे जो अति- : शयोंकी प्राप्ति होती है वही उनका अविनाशी अक्षयपना है ॥९७॥ किसी भी जीव अथवा अजीवसे इन्हें बाधा नहीं पहुँचती यही इनका अव्याबाधपना है और संसारके समस्त पदार्थोंको एक साथ जानते हैं यही इनका अनन्तज्ञानीपन है ॥१८॥ समस्त तत्त्वोंको एक साथ देखना ही इनका अनन्तदर्शनपन है और अन्य पदार्थोंके द्वारा प्रतिघातका न होना अनन्तवीर्यपना है ॥६६॥ भोग करने योग्य पदार्थों में उत्कण्ठा न होना अनन्तसुखपना माना जाता है और पुण्य तथा पापका अभाव हो जाना नीरजसपन कहलाता है ॥१००॥ बहिरंग और अन्तरंग मलका नाश होना ही इसका निर्मलपना कहलाता है क्योंकि इस संसारमें ऐसा कोई भी पुरुष नहीं है जो स्वभावसे ही निर्मल हो और अनादि कालसे सिद्ध हो ॥१०१॥ कर्मरूपी मलके नाश होनेसे जो जीवके प्रदेशोंका घनाकार परिणमन होता है वही इसका अच्छेद्यपना है और उसी कर्मरूपी मलके नाश होनेसे इसके अभेद्यपना माना जाता है ॥१०२।। मुक्त जीवका १ दृक् च शक्तिश्च दृकशक्ती। २ कर्मफलभाजाम् । ३ एवमादयः । ४ स्वभावः । ५ चेतनाचेतनैः । ६ युगपत् । ७ परिणमनम्।

Translation AI Generated

## Chapter 339: Transformation of Karma and Non-Karma

**91.** The state of being in the womb, or the transformation within the womb of karma and non-karma, is the dissolution of the previous body and the transition to another.

**92.** The agitation and disturbance of the mind, possessed by anger and other passions, leads to the diverse yogas of the being, and its transmigration through various births.

**93.** This is the cycle of existence for the being, its constant transformation through the four paths. The lack of permanence in knowledge and other qualities in each birth is called *asiddhata*.

**94.** For those bound by karma, their happiness, unhappiness, strength, food, body, and dwelling change, as do their knowledge, perception, happiness, and energy.

**95.** These transient states of being, which are found in those bound by karma, are not present in the liberated soul. All their states are imperishable.

**96.** The liberated soul's first state is its own inherent nature, free from dependence on external objects, due to the attainment of its true self.

**97.** The absence of suffering caused by external influences leads to their unwavering stability and profound depth. Their imperishable nature, free from decay, arises from the complete eradication of karma.

**98.** Their freedom from any obstruction by any being or non-being is their *anyabaddhatva*. Their infinite knowledge allows them to understand the purpose of the universe.

**99.** Their infinite vision enables them to perceive the essence of the universe. Their ability to remain unaffected by others is their infinite power.

**100.** Their lack of desire for objects of enjoyment is their infinite happiness. The absence of both merit and demerit is their *nirajastva*.

**101.** Their purity arises from the elimination of both external and internal impurities. There is no one in this world who is inherently pure and perfect from the beginning of time.

**102.** The transformation of the being's regions, due to the eradication of karmic impurities, is its *acchedya* (indestructible) nature. This eradication of karmic impurities also leads to its *abhedya* (impermeable) nature.

**103.** The liberated soul's *aksharattva* (imperishable nature) is considered to be free from decay. Its *aprameyatva* (incomprehensibility) is due to its inherent qualities, which are beyond human comprehension.

**60.** The body's ability to be perceived is its *prameyapana*. The state of a child suffering in the mother's womb is its *garbhavas*.

**91.** The transformation within the womb of karma and non-karma is its *garbhavas*. The transition from one body to another is its *vilinata*.

**92.** The agitation and disturbance of the mind, possessed by anger and other passions, is its *kshubhitatva*. The wandering through various births is its *vividha yoga*.

**93.** The constant transformation through the four paths is the being's *samsara-avas*. The lack of permanence in knowledge and other qualities in each birth is called *asiddhata*.

**94.** For those bound by karma, their happiness, unhappiness, strength, food, body, and dwelling change, as do their knowledge, perception, happiness, and energy.

**95.** These transient states of being, which are found in those bound by karma, are not present in the liberated soul. All their states are imperishable.

**96.** The liberated soul's first state is its own inherent nature, free from dependence on external objects, due to the attainment of its true self