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 481

षट्चत्वारिंशत्तमं पर्व
४६३ . देहवासो भयं नास्य यानमस्मान्म हद भयम् । देहिनः किल मार्गस्य विपर्यासोऽत्र निवृतेः॥ १६४॥ नीरूपोऽयं स्वरूपेण रूपी देहैररूपता । निर्वाणाप्तिरतो हेयो देह एव यथा तथा ॥१९५॥ बन्धः सर्वोऽपि संबन्धो भोगो रोगो रिपुर्वपुः । दीर्घमायासमत्यायुस्तृष्णाग्नेरिन्धनं धनम् ॥१९६॥ आदौ जन्म जरा रोगा मध्येऽन्तेऽप्यन्तकः खलः । इति चक्रकसंभ्रान्तिः जन्तोमध्येभवार्णवम् ॥१९७॥ भोगिनो भोगवद् भोगा न' भोगा नाम भोग्यकाः। एवं भावयतो भोगान् भूयोऽभूवन् भयावहाः॥१९८ निषेव्यमाणा विषया विषमा विषसन्निभाः । देदीप्यन्तेर "बुभुक्षाभिर्दीपनीय रिवौषधैः ॥१९९॥ न तृप्तिरेभिरित्येष एव दोषो न पोषकाः । तृषश्च विषवल्लाः संसृतेश्चावलम्बनम् ॥२०॥ वनितातनुसंभूतकामाग्निः स्नेहसेचनैः । कामिनं भस्मसाभावमनीत्वा न निवर्तते ॥२०१॥ जन्तो गेषु भोगान्ते सर्वत्र विरतिर्धवा । स्थैर्य तस्याः प्रयत्नोऽस्य क्रियाशेषो' मनीषिणः॥२०२ प्रापितोऽप्यसकृदुःखं भोगैस्तानेव याचते । धत्तेऽवताडितोऽप्यहि मात्रास्या एव बालकः ॥२०३॥
और मूर्ख लोग ही भोगते हैं, इस शरीरका अन्त निकट है, यह असार है, और पापका आश्रय है, इसी शरीरके साथ इस आत्माका तादात्म्य हो रहा है, इसलिए अपवित्र पदार्थोंसे प्रेम करनेवाले इस प्राणीको धिक्कार हो, इस प्राणीको शरीरमें निवास करनेसे तो भय मालूम नहीं होता परन्तु उससे निकलने में बड़ा भय मालूम होता है, निश्चयसे इस संसारमें मोक्षमार्गसे विपरीत प्रवृत्ति ही होती है ।। १८७-१९४ ॥ यह जोव स्व स्वरूपकी अपेक्षा रूपरहित है परन्तु शरीरके सम्बन्धसे रूपी हो रहा है, रूपरहित होना ही मोक्षकी प्राप्ति है इसलिए जिस प्रकार बने उसी प्रकार शरीरको अवश्य ही छोड़ना चाहिए ।। १९५ ॥ सब प्रकार सम्बन्ध ही बन्ध है, भोग ही रोग है, शरीर ही शत्रु है, लम्बी आयु ही तो दुःख देती है और धन ही तृष्णारूपी अग्निका ई धन है ॥ १९६ ॥ इस जीवको पहले तो जन्म धारण करना पड़ता है, मध्यमें बुढ़ापा तथा अनेक रोग हैं और अन्त में दुष्ट मरण है, इस प्रकार संसाररूप समुद्रके मध्य में इस जीवको चक्रकी तरह भ्रमण करना पड़ता है ॥ १९७ ॥ भोग करनेवाले लोगोंको ये भोग सर्पके फणोंके समान हैं इसलिए भोग करने योग्य नहीं हैं इस प्रकार भोगोंका बार-बार विचार करनेवाले पुरुषके लिए ये भोग बड़े भयंकर जान पड़ने लगते हैं ।।१९८॥ ये सेवन किये हुए विषय विषके समान हैं, जिस प्रकार उत्तेजक ओषधियोंसे पेटकी आग भभक उठती है उसी प्रकार भोगकी इच्छाओंसे ये विषय भभक उठते हैं ॥ १९९ ॥ इन विषयोंसे तृप्ति नहीं होती केवल इतना ही दोष नहीं है किन्तु तृष्णाको पुष्ट करनेवाले भी हैं और संसाररूपी विषकी बेलको सहारा देनेवाले भी हैं ॥ २०० ॥ स्त्रियोंके शरीरसे उत्पन्न हुई यह कामरूपी अग्नि स्नेहरूपी तेलसे प्रज्वलित होकर कामो पुरुषोंको भस्म किये बिना नहीं लौटती है ॥२०१॥ भोग करनेके बाद इन समस्त भोगोंमें जीवोंको वैराग्य अवश्य होता है, बुद्धिमान् लोगोंको जो तपश्चरण आदि क्रिया करन: पड़ती है वे सब इस वैराग्यको स्थिर रखनेका उपाय ही है ॥ २०२ ॥ यद्यपि यह जीव भोगोंसे अनेक बार दुःखको प्राप्त है तथापि ये जीव उन्हीं भोगोंको चाहते हैं सो ठीक ही है क्योंकि माता बालकको जिस पैरसे ताड़ती हैं बालक उसी-उसी प्रकार माताके चरणको पकड़ते हैं ॥२०३।
१ शरीरे निवसनम् । २ निर्गमनम् । ३ देहवासात् । ४ व्यत्ययः । ५ देहिनि । ६ येन केन प्रकारेण । ७ पुत्रमित्रादिसंबन्धः । ८ भवार्णवे ल०, अ०, प०। ९ सर्पस्य । १० शरीरवत् । फणवद् वा । 'भोगः सुखे स्त्रियादिभृतावहेश्च फणकाययोः' इत्यभिधानात् । ११ भोगा नाम न भोग्यकाः ल० । १२ भृशं दहन्ति । १३ भोक्तुमिच्छाभिः । १४ दीपनहेतुभिः । १५ भोगैः । १६ तृष्णायाः । १७ स्नेहः प्रीतिः तैलं च । स्नेहसेवनैः अ०, स० । स्नेहदीपनैः ५०, ल० । १८ सर्वेषु । १९ अप्रीतिः । २० विरतेः । २१ अनुष्ठानशेषः ।

Translation AI Generated

## Forty-sixth Chapter

463. There is no fear in dwelling in the body, but there is great fear in leaving it. For the embodied soul, there is indeed a reversal of the path of liberation. || 164 ||

This being is formless in its own nature, but becomes formed through association with the body. Being formless is the attainment of liberation, therefore, just as it has been formed, so too must the body be abandoned. || 195 ||

All attachment is bondage, enjoyment is disease, the body is an enemy, a long lifespan is a source of suffering, and wealth is fuel for the fire of craving. || 196 ||

First, there is birth, then old age and disease, and finally, in the end, there is death, the wicked one. Thus, the embodied soul wanders like a wheel in the ocean of existence. || 197 ||

Enjoyments are like the hoods of a serpent for those who enjoy them, therefore, they are not enjoyable. Thus, for those who contemplate these enjoyments, they become increasingly fearful. || 198 ||

These objects of enjoyment are like poison, and they flare up like a fire fueled by stimulating medicines. || 199 ||

There is no satisfaction in them, and this is not the only fault, but they also nourish craving and support the vine of worldly existence. || 200 ||

The fire of desire, born from the body of a woman, fueled by the oil of affection, does not cease until it has consumed the desiring man. || 201 ||

At the end of enjoyment, all beings experience dispassion. For the wise, the effort to maintain this dispassion is the essence of all actions. || 202 ||

Even though this being has experienced suffering many times through enjoyment, it still desires them. Just as a child clings to the foot of its mother who beats it, so too does this being cling to enjoyment. || 203 ||

1. Dwelling in the body.
2. Leaving it.
3. From dwelling in the body.
4. Reversal.
5. Embodied soul.
6. By any means.
7. Attachment to children, friends, etc.
8. In the ocean of existence.
9. Of a serpent.
10. Like the body. Or like the hood. "Enjoyment is like the hood of a serpent, in the case of women, etc., and in the case of wealth."
11. Enjoyments are not enjoyable.
12. Burn fiercely.
13. By the desire to enjoy.
14. By stimulating causes.
15. By enjoyments.
16. Of craving.
17. Affection, love, and oil. "Fueled by affection." "Fueled by affection." "Fueled by affection."
18. In all.
19. Displeasure.
20. Of dispassion.
21. The essence of practice.