Harivanshpuran

SR No.: 001271
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2003
Total Pages: 1017
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Literature, & Story
File Size: 26 MB

Page 235

दशमः सर्ग:
१९७
पंगेक्षस्य प्रमाणस्य हानोपादानधीः फलम् । प्रत्यक्षस्य तथोपेक्षा प्रागमोहः फलद्वयम् ॥१५५॥ पारम्पर्यण मोक्षस्य हेतुनिचतुष्टयम् । साक्षादेव भवत्येक केवलज्ञानमव्ययम् ॥१५६।। प्रमाणप्रमितार्थानां श्रद्धानं दर्शनं शुभम् । शुभक्रियासुवृत्तिश्च चारित्रमिति वर्ण्यते ॥१५७॥ सम्यक्त्वज्ञानचारित्रत्रितयं मोक्षसाधनम् । श्रद्धेयं चाप्यनुष्टेयं परसंपदमिच्छता ॥१५८॥ इतोऽन्यदुत्तरं नास्ति नासीमापि भविष्यति । मुक्त्यङ्गमित्यवेतव्यमिति सारसमुच्चयः ॥१५९।। इत्याद्यस्य जिनेन्द्रस्य प्रपीय वचनौषधम् । संदेहान्तकनिर्मुक्का मुक्तेवामाजगत्त्रयी ॥१६॥
वंशस्थवृत्तम् गृहीतरत्नत्रयभूषणा पुरा जना बभूवुः स्थिरमावनास्तदा। परे यतिधावकधर्मदीक्षिताः कृते युगे युक्तगुणाश्चकासिरे ॥१६॥ युतं च संघेन चतुर्विधेन तं जगद्विहाराभिमुखं जिनेश्वरम् । विशुद्धसम्यक्त्वधियश्चतुर्विधाः प्रणम्य जग्मुविबुधा निजास्पदम् ॥१६॥ गृहाश्रमी श्रावकमुख्यतां श्रितों जिनेश्वरं तं भरतेश्वरो नृपः । समय॑ साकेतमितः प्रमोदवानुदारवंशस्थनृपैः परिष्कृतः ॥१६३।। इत्यरिष्टनेमिपुराणसंग्रहे हरिवंशे जिनसेनाचार्यकृतौ प्रथमतीर्थकरधर्मतीर्थप्रवर्तनो
नाम दशमः सर्गः समाप्तः ।
परोक्ष प्रमाणका फल हेय पदार्थको छोड़ने और उपादेय पदार्थको ग्रहण करनेको बुद्धि उत्पन्न होना है तथा प्रत्यक्ष प्रमाणका फल उपेक्षा-रागद्वेषका अभाव एवं उसके पूर्व मोहका क्षय होना है ॥१५५|| मतिज्ञानादि चार ज्ञान परम्परासे मोक्षके कारण हैं और एक अविनाशी केवलज्ञान साक्षात् ही मोक्षका कारण है ॥१५६।। प्रमाणके द्वारा जाने हुए पदार्थोंका श्रद्धान करना सम्यग्दर्शन है और शुभ क्रियाओंमें प्रवृत्ति होना सम्यक्-चारित्र कहलाता है ॥१५७॥ सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक चारित्र ये तीनों मोक्षप्राप्तिके उपाय हैं, इसलिए उत्तम सम्पदाकी इच्छा करनेवाले पुरुषको इनका श्रद्धान तथा तदनुरूप आचरण करना चाहिए ।।१५८|| इन तीनोंसे बढ़कर दूसरा मोक्षका कारण न है, न था, और न होगा। यही सबका सार है ॥१५९।। इस प्रकार आदि जिनेन्द्रके वचनरूपी औषधिका पानकर तीनों जगत् सन्देह रूपी रोगसे छूटकर ऐसे सुशोभित होने लगे मानो मक्क ही हो गये हों-मोक्षको ही प्राप्त हो गये हों॥१६०॥ उस कृतयगमें जिन जीवोंने रत्नत्रयरूप आभूषणोंको पहलेसे ग्रहण कर रखा था उस समय भगवान्की दिव्यध्वनि सुननेसे उनकी भावना और भी दृढ़ हो गयी तथा कितने ही नवीन लोग मुनिधर्म एवं श्रावक धर्मकी दीक्षा ले सम्यग्दर्शनादि गुणोंसे युक्त हो सुशोभित हुए ॥१६॥ निर्मल सम्यग्दर्शन और सम्यग्ज्ञानसे युक्त चार प्रकारके देव, चतुर्विध संघसे युक्त तथा जगत्में विहार करनेके लिए उद्यत श्री जिनेन्द्र भगवान्को नमस्कार कर अपने-अपने स्थानपर चले गये ।।१६२।। गृहस्थाश्रमसे युक्त तथा श्रावकोंमें मुख्यताको प्राप्त राजा भरतेश्वर, जिनेन्द्र भगवान्को पूजाकर उच्चकुलीन राजाओंके साथ हर्षित होता हुआ अयोध्याकी ओर वापस गया ॥१६३॥ इस प्रकार अरिष्टनेमि पुराणके संग्रहसे युक्त, जिनसेनाचार्यरचित हरिवंश पुराणमें प्रथम तीर्थकरके
द्वारा धर्मतीर्थकी प्रवृत्ति होनेका वर्णन करनेवाला दशवाँ सर्ग समाप्त हुआ ॥१०॥
१. उपेक्षा फलमाद्यस्य शेषस्यादानहानधीः । पूर्व वाज्ञाननाशो वा सर्वस्यास्य स्वगोचरे ॥१०२ वा. मी. २. प्रागमोहफलं द्वयम् म. । ३. सुवृष्टिश्च म. (?)। ४. सूतो म. ।

Translation AI Generated

## Tenth Chapter:

**197**

The fruit of the indirect evidence is the arising of the intellect to abandon the undesirable and to accept the desirable, while the fruit of the direct evidence is the absence of attachment and aversion, and the destruction of the previous delusion. ||155||

The fourfold knowledge, namely, faith, knowledge, conduct, and liberation, are the causes of liberation. The eternal, pure knowledge is the direct cause of liberation. ||156||

Faith in the objects known through evidence is called right faith, and the inclination towards auspicious actions is called right conduct. ||157||

Right faith, right knowledge, and right conduct, these three are the means of liberation. Therefore, a person desiring the highest wealth should have faith in them and act accordingly. ||158||

There is no other cause of liberation, nor was there, nor will there be. This is the essence of all. ||159||

Thus, having drunk the medicine in the form of the words of the first Tirthankara, the three worlds became free from the disease of doubt, and became as beautiful as if they had attained liberation. ||160||

In that auspicious age, those beings who had already accepted the three jewels as ornaments, became even more steadfast in their faith upon hearing the divine sound of the Lord. And many new people took initiation into the monk and lay follower dharma, and became adorned with the qualities of right faith, etc. ||161||

The four types of gods, endowed with pure right faith and right knowledge, and eager to wander in the world, bowed down to the Lord Jinendra, who was accompanied by the fourfold sangha, and went to their respective abodes. ||162||

King Bharateshwara, who was in the householder stage and was the chief among the lay followers, worshipped the Lord Jinendra and, filled with joy, returned to Ayodhya with the noble kings. ||163||

Thus ends the tenth chapter of the Harivansha Purana, composed by Jinaseena Acharya, which is a collection of the Arishta-nemi Purana, and describes the beginning of the dharma-tirtha by the first Tirthankara. ||164||

**Notes:**

1. The fruit of the indirect evidence is the arising of the intellect to abandon the undesirable and to accept the desirable, while the fruit of the direct evidence is the absence of attachment and aversion, and the destruction of the previous delusion. ||102 Va. Mi. ||
2. The fruit of the previous delusion is twofold. ||M.||
3. And auspicious actions. ||M. (?)||
4. The messenger. ||M.||